Religion Scripture Readings

Are you guys posting the whole bible?

 

B. Continuing power in the church.

1. (12) Power shown through miracles and unity.

And through the hands of the apostles many signs and wonders were done among the people. And they were all with one accord in Solomon's Porch.

a. Many signs and wonders were done … they were all with one accord: Often, the fact that God's people are together all with one accord is a greater display of the power of the Holy Spirit than any particular sign or wonder. Our hearts and minds can be harder to move than any mountain!

b. We can wonder why at this time God chose to do these miracles through the hands of the apostles and not mainly through others. But God sovereignly chooses which hands will bring a miracle. He had a purpose in doing it through the hands of the apostles.

c. Solomon's Porch: The second temple was a massive compound, with extensive colonnades and covered areas. No doubt, the early Christians gathered together in a particular area of the temple complex, an area open to all.

2. (13-14) The church's reputation and growth.

Yet none of the rest dared join them, but the people esteemed them highly. And believers were increasingly added to the Lord, multitudes of both men and women.

a. None of the rest dared join them: The community of Christians had a marvelous reputation for integrity, and everybody knew it was a serious thing to be a follower of Jesus. An Ananias and Sapphira incident would cut down on casual commitment!

b. And believers were increasingly added to the Lord: Yet, the church kept growing; though people knew it was a serious thing to be a Christian, the Spirit of God kept moving with power.

c. Notice how new believers were added: Added to the Lord, not to a "church" or a person or even a movement, but to God Himself.

3. (15-16) The expectation of miracles among the early Christians.

So that they brought the sick out into the streets and laid them on beds and couches, that at least the shadow of Peter passing by might fall on some of them. Also a multitude gathered from the surrounding cities to Jerusalem, bringing sick people and those who were tormented by unclean spirits, and they were all healed.

a. They brought the sick out into the streets: People were so convinced of the reality and power of what the Christians believed, they thought they could be healed by the mere touch of Peter's shadow.

i. That at least the shadow of Peter passing by might fall on some of them: Our text does not specifically say people were healed by Peter's shadow; it merely tells us people thought it would, and they took action based on this belief. We don't know for certain if people were actually healed by this.

b. Assuming people were healed, apparently, even the shadow of Peter became a point of contact where people would release faith in Jesus as healer. It seems that people well understood what Peter said in Acts 3:12-16: That Jesus heals, even if He is doing His healing work through His apostles.

i. It may sound crazy that one could be healed by the touch of a shadow, but we know one was healed by the touch of a garment, when the woman touched the hem of Jesus' garment (Luke 8:44). There wasn't anything magical in the garment, but it was a way her faith was released. In the same, there was no power in Peter's shadow itself, but there was power when a person believed in Jesus to heal them, and the passing of Peter's shadow may have helped some to believe.

ii. "It may be significant that the verb episkiazo, which Luke chooses, meaning 'to overshadow', he has used twice in his Gospel of the overshadowing of God's presence." (Stott)

iii. "The idea that shadows had magical powers, both beneficent and malevolent, was current in the ancient world and explains the motivation of the people." (Marshall)

c. However, we can trust that Luke is not merely recording legends. "From what we know of physicians, even in those days, we cannot assume that Luke would gullibly accept stories of 'miraculous healing' without investigating them." (LaSor)

d. They were all healed: However God chose to bring the healing, there is no doubt that a remarkable work of healing was present. We shouldn't miss the connection between the purity preserved in the first part of the chapter (with the death of Ananias and the fear of God among the Christians) and the power displayed here. God was blessing a pure church with spiritual power.

e. When we see that a multitude gathered from the surrounding cities to Jerusalem, we see that people are coming from afar to the apostles, instead of the apostles going to them. This is exciting, but not exactly according to the command of Jesus. He told the disciples to go out to Jerusalem, and in all Judea and Samaria, and to the end of the earth (Acts 1:8). In fact, the apostles wouldn't leave Jerusalem until they were forced to by persecution (Acts 8:1, 12:1-2

 

C. The apostles are imprisoned by the Jewish rulers.

1. (17-18) The arrest and imprisonment of the apostles.

Then the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with indignation, and laid their hands on the apostles and put them in the common prison.

a. They were filled with indignation: The apostles, like Jesus whom they represent, are persecuted because their good works and popularity are a threat to those who have an interest in the status quo of religious and moral darkness.

2. (19-20) Angelic intervention frees the apostles.

But at night an angel of the Lord opened the prison doors and brought them out, and said, "Go, stand in the temple and speak to the people all the words of this life."

a. An angel of the Lord opened the prison doors: Of course, this was easy for God to arrange. Angels are all ministering spirits sent forth to minister for those who will inherit salvation (Hebrews 1:14). God sent forth this angel to minister for the apostles. Locked doors are nothing for the Lord!

b. They are not only set free, but they are set free for a purpose, that they may Go, stand in the temple and speak to the people all the words of this life. God did not set the apostles free so they could run for the hills or so they could just indulge their own comfort. They were set free for a reason.

i. Isn't this a pattern for our own lives? We are set free so that we may proclaim all the words of this life, instead of being set free for our own pleasure and comfort.

c. An angel of the Lord: Possibly, they only understood this was an angel in retrospect. Angels often come in human appearance, and it may not always be easy to recognize an angel (Luke 24:3-7, Hebrews 13:2).

3. (21-28) The apostles begin preaching again, and are arrested again by the Jewish rulers.

And when they heard that, they entered the temple early in the morning and taught. But the high priest and those with him came and called the council together, with all the elders of the children of Israel, and sent to the prison to have them brought. But when the officers came and did not find them in the prison, they returned and reported, saying, "Indeed we found the prison shut securely, and the guards standing outside before the doors; but when we opened them, we found no one inside!" Now when the high priest, the captain of the temple, and the chief priests heard these things, they wondered what the outcome would be. So one came and told them, saying, "Look, the men whom you put in prison are standing in the temple and teaching the people!" Then the captain went with the officers and brought them without violence, for they feared the people, lest they should be stoned. And when they had brought them, they set them before the council. And the high priest asked them, saying, "Did we not strictly command you not to teach in this name? And look, you have filled Jerusalem with your doctrine, and intend to bring this Man's blood on us!"

a. They entered the temple early in the morning and taught: What obedience! What boldness! They went to the most public place they could (the temple), and as soon as they could (early in the morning). When they were thought to be in the prison, they were obediently teaching God's word.

i. When the high priests and other officials found out the apostles were gone, but the prison was still shut securely, they wondered what the outcome would be. They might have wondered, but we don't - we know God's work will continue.

b. The captain went with the officers and brought them without violence: The apostles were soon arrested again. It would have been tempting for them to think that since they were miraculously released, that God would keep them from being arrested again, but that wasn't the case.

i. When the apostles went back into custody, they knew how easy it would be for God to release them again, if it pleased Him to do so. Their past experience of the power of God had filled them with faith for the present.

ii. Brought them without violence: Significantly, the apostles do not appeal to popular opinion for protection against the Jewish rulers. After all, they could have incited the crowd by shouting, "Are you going to let them take us away?" But their trust is in God and God alone. A carnal solution to their problem was available, but they did not use it.

c. For they feared the people: The hearts of the Jewish rulers are again exposed. They feared the people, but they did not fear God.

d. The accusation of the high priest is a wonderful testimony to the effectiveness of the message preached by the apostles. The high priest himself declares they have filled Jerusalem with [their] doctrine. He also knows that they want to bring this Man's blood on the Jewish rulers!

i. By calling Jesus this Man, the Jewish leaders are obviously avoiding the name Jesus, but they can't avoid the power of Jesus; it is staring them right in the face.

ii. The charge that the apostles did intend to bring this Man's blood upon us is interesting. The high priest no doubt meant that the apostles intended to hold the Jewish leaders responsible, in some measure, for the execution of Jesus (Acts 2:23). Yet, we know that the apostles must have desired for the high priest and the other Jewish leaders to come to faith in Jesus, even as some other priests did (Acts 6:7). For certain, the apostles wanted to bring the covering, cleansing blood of Jesus upon the high priest!

 

rude of me toignore you, I assumed you were being dickish..on the off chance that this is not the case, I will respond in ernest.

The intent is not to post he entire bible, rather to take certain books and look at then in depth. Whn we did Matthew, there was the whole "who was Jesus" thing going on. The book of Matthew is a first hand account of Jesus, his words and actions. Anyone who followed should have been able to put all the events into historical context.

Revelation was a personal challange..it is said that those who read the book ar blessed, I believe that mine was to realize how much I enjoy the much less symbolic teachings.

With Acts, again this is a personal interest to be able to look at the times of the early church, as the twelve are refered to. Reading about their challanges as well as their triumps all put to story with the understanding of the time period brings it all into focus for me.

If you have any parts of the Bible that you would liiketo explore, I am more than happy to indulge you.

 

D. The resolution of their case before the Jewish rulers.

1. (29-32) The testimony of the apostles before the Sanhedrin.

But Peter and the other apostles answered and said: "We ought to obey God rather than men. The God of our fathers raised up Jesus whom you murdered by hanging on a tree. Him God has exalted to His right hand to be Prince and Savior, to give repentance to Israel and forgiveness of sins. And we are His witnesses to these things, and so also is the Holy Spirit whom God has given to those who obey Him."

a. We ought to obey God rather than men: This was a testimony of great boldness, in contrast to the Sanhedrin, who were more concerned about man's opinion than God's opinion.

i. The apostles' response to the Sanhedrin is not a defense, nor is it a plea for mercy; it is a simple explanation of action.

ii. We should obey rulers, but not when they contradict God: "Therefore, if a father, being not content with his own estate, do essay to take from God the chief honour of a father, he is nothing else but a man. If a king, or ruler, or magistrate, do become so lofty that he diminisheth the honour and authority of God, he is but a man. We must also thus think of pastors." (Calvin)

b. This was a testimony faithful to the foundation of the Christian faith. Peter speaks of man's guilt (Jesus whom you murdered), Jesus' death (hanging on a tree), Jesus' resurrection (Him God exalted to His right hand), and our responsibility to respond (to give repentance to Israel and forgiveness of sins).

i. Why does Peter refer to the cross as a tree? Because he is drawing an association from Deuteronomy 21:22-23, where it says that a person hanged from a tree is cursed by God. Peter is bringing attention to the magnitude of their rejection of Jesus, pointing out that they killed him in the worst way possible, both from a Roman perspective (the cross) and a Jewish perspective (the tree association).

ii. "While xylon [tree] was used in antiquity and in the LXX variously for 'a tree,' 'wood' of any kind, 'a pole,' and various objects made of wood, including 'a gallows,' it is also used in the NT for the cross of Jesus." (Longenecker)

c. We are His witnesses to these things, and so also is the Holy Spirit: This was a reliable testimony, because it is based on eyewitness testimony, which is also confirmed by God!

2. (33-39) Gamaliel's advice to the Sanhedrin.

When they heard this, they were furious and plotted to kill them. Then one in the council stood up, a Pharisee named Gamaliel, a teacher of the law held in respect by all the people, and commanded them to put the apostles outside for a little while. And he said to them: "Men of Israel, take heed to yourselves what you intend to do regarding these men. For some time ago Theudas rose up, claiming to be somebody. A number of men, about four hundred, joined him. He was slain, and all who obeyed him were scattered and came to nothing. After this man, Judas of Galilee rose up in the days of the census, and drew away many people after him. He also perished, and all who obeyed him were dispersed. And now I say to you, keep away from these men and let them alone; for if this plan or this work is of men, it will come to nothing; but if it is of God, you cannot overthrow it; lest you even be found to fight against God."

a. They were furious: "Luke graphically describes them as 'being sawn asunder (in heart)." (Williams)

b. A Pharisee named Gamaliel: This was the grandson of the esteemed Hillel, the founder of Israel's strongest school of religion. Gamaliel was given the title Rabban ("our teacher"), which was a step above the title Rab ("teacher") or Rabbi ("my teacher").

i. The Mishnah says of Gamaliel: "Since Rabban Gamaliel the elder died there has been no more reverence for the law; and purity and abstinence died out at the same time."

c. Significantly, Gamaliel was a Pharisee. Though the Sadducees had more political power (Acts 5:17), it was politically foolish for the Sadducees to ask the Romans to execute the apostles without support from the Pharisees.

d. Some time ago Theudus rose up: Josephus, the Jewish historian, does mention a Theudas who led a rebellion, but at a later point than this. It could be that Josephus had his dates mixed up or that this was a different Theudas (it was a common name). Josephus does describe a Judas of Galilee (Antiquities, 18.1.1,2,6 and 20.5.2) who may be the same one mentioned here.

e. If this plan or this work is of men, it will come to nothing; but if it is of God, you cannot overthrow it; lest you even be found to fight against God: Gamaliel was speaking for himself and not for God. There are many movements that are considered successful in the sight of man, but are against God's truth. Success is not the ultimate measure of truth.

i. Gamaliel was really a fence sitter. He spoke as if they should wait and see if Jesus and the apostles were really from God. But what greater testimony did he need, beyond Jesus' resurrection and the apostles' miracles? Why does he adopt a "wait-and-see" attitude?

ii. Gamaliel proposed the test of time, and that is an important test, but more important than the test of time is the test of eternity.

iii. "We should not be too ready to credit Gamaliel with having uttered an invariable principle … the Gamaliel principle is not a reliable index to what is from God and what is not." (Stott)

 

3. (40-42) After a beating, the apostles resume preaching with joy.

And they agreed with him, and when they had called for the apostles and beaten them, they commanded that they should not speak in the name of Jesus, and let them go. So they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name. And daily in the temple, and in every house, they did not cease teaching and preaching Jesus as the Christ.

a. When they had called for the apostles and beaten them: The leaders thought they would intimidate and discourage the apostles with a beating. Instead, they left rejoicing. They were not rejoicing that they suffered, but that they were counted worthy to suffer shame for His name. It was a privilege to be associated with Jesus in any circumstance, even to suffer shame.

b. Beaten can also be translated skinned; the beating they received stripped the skin off of their backs.

i. Marshall on the beating they received: "It was no soft option; people were known to die from it, even if this was exceptional. It was meant to be a serious lesson to offenders."

c. They did not cease teaching and preaching Jesus as the Christ. Whatever beating or shameful treatment the Sanhedrin gave them, it did absolutely no good. The disciples didn't stop preaching for a moment. Would we have stopped? Is a beating or social rejection enough to get us to back down for Jesus? We need to have the apostles' courage and determination to stand firm for Jesus Christ.

i. Spurgeon spoke of this kind of bold heart: "Now, I charge every Christian here to be speaking boldly in Christ's name, according as he has opportunity, and especially to take care of this tendency of our flesh to be afraid; which leads practically to endeavours to get off easily and to save ourselves from trouble. Fear not; be brave for Christ. Live bravely for him who died lovingly for you."

ii. Spurgeon also challenged the cowardly heart: "Yet you are a coward. Yes, put it down in English: you are a coward. If anybody called you so you would turn red in the face; and perhaps you are not a coward in reference to any other subject. What a shameful thing it is that while you are bold about everything else you are cowardly about Jesus Christ. Brave for the world and cowardly towards Christ!"

 

In light of Papa G's permanment band. Wanted to post this in the original thread. Thought it would be inappropriate.


Matthew 18:21-35 ESV / 139 helpful votes

Then Peter came up and said to him, “Lord, how often will my brother sin against me, and I forgive him? As many as seven times?” Jesus said to him, “I do not say to you seven times, but seventy times seven. “Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants. When he began to settle, one was brought to him who owed him ten thousand talents. And since he could not pay, his master ordered him to be sold, with his wife and children and all that he had, and payment to be made. ...

 

26 "The servant fell on his knees before him, 'Be patient with me,' he begged, 'and I will pay back everything.' 27 The servant's master took pity on him, canceled the debt and let him go.

 

repped

 

repped...grrrr "you must spread some around

 

thank both of you, I was almost afraid to open this thread today. For some reason I half expected to see some more examples of anti christian hate..this was great!

 

Acts 6

The Appointment of Deacons and the Arrest of Stephen
A. The appointment of deacons.

1. (1) A dispute about the distribution of assistance to widows.

Now in those days, when the number of the disciples was multiplying, there arose a complaint against the Hebrews by the Hellenists, because their widows were neglected in the daily distribution.

a. There arose a murmuring against the Hebrews by the Hellenists: In the Book of Acts, Satan's attacks on the church have come on many different fronts. He has attempted many forms of direct opposition and intimidation, and he has tried to corrupt the church from within. These strategies have been unsuccessful. Now Satan hopes to "divide and conquer" by raising one group in the church against another.

b. The Hebrews were those Jews who were more inclined to embrace Jewish culture and were mostly from Judea. The Hellenists were those Jews who were more inclined to embrace Greek culture and were mostly from the Diaspora (all over the Roman Empire).

i. For the most part, Hebrews tended to regard Hellenists as unspiritual compromisers with Greek culture, and Hellenists regarded Hebrews as holier-than-thou traditionalists. There was already a natural suspicion between the two groups, and Satan tried to take advantage of that standing suspicion.

c. Because their widows were neglected in the daily distribution: Apparently, some of the Hellenistic Jews believed that the widows among the Hebrew Jews were receiving better care.

i. "It is not suggested that the oversight was deliberate … more probably the cause was poor administration or supervision." (Stott)

ii. "In a congregation of that size, it was inevitable that someone's needs would be overlooked." (MacArthur)

iii. Satan loves to use an unintentional wrong to begin a conflict. The Hellenists were right in their hearts, and the Hebrews were right in their facts. These are the perfect conditions for a church-splitting conflict!

d. The daily distribution: The early church took its responsibility to help support widows seriously because they often had no other support; but they also expected these widows to serve the church faithfully (1 Timothy 5:3-16).

2. (2-4) The apostles arrange for deacons to be nominated.

Then the twelve summoned the multitude of the disciples and said, "It is not desirable that we should leave the word of God and serve tables. Therefore, brethren, seek out from among you seven men of good reputation, full of the Holy Spirit and wisdom, whom we may appoint over this business; but we will give ourselves continually to prayer and to the ministry of the word."

a. It is not desirable that we should leave the word of God and serve tables: The apostles explain that they should remain faithful to their central calling, which was prayer and to the ministry of the word. It would be wrong for them to spend their time administrating the practical needs of the widows.

i. They were wise in delegating these responsibilities. God has not called these apostles to be everything for the church. God has and will raise up others to serve in other ways.

ii. A pastor should not have his time consumed in tasks that are essentially serving tables. Yet there is something wrong with a pastor who considers some tasks "beneath" him.

iii. This didn't mean that the apostles considered the work of cleaning up the widow's dinner table as beneath them. This speaks of handling the practical administration of the financial and practical details relevant to caring for the widows. "A 'table' at that time meant a place where a money changer did his collecting or exchanging of money. The deacons were elected to oversee the distribution of monies and provisions to the needy among the fellowship." (Ogilvie)

b. The fact that the apostles busied themselves with prayer andthe ministry of the word shows how energetically they did those things and how consuming it is to preach and pray rightly.

i. The ministry is a lot of work, even apart from administrative headaches. A young man said to Donald Grey Barnhouse, "I'd give the world to be able to teach the Bible like you." Looking him straight in the eye, Dr. Barnhouse replied: "Good, because that's exactly what it will cost you."

ii. We will give ourselves continually to prayer: They gave themselves to more than the ministry of the word. "Therefore, pastors must not think that they have so done their duty that they need to do no more when they have daily spent some time in teaching." (Calvin)

c. Seek out from among you: The qualifications described by the apostles describe the character of the men to be chosen (of good reputation, full of the Holy Spirit and wisdom). The apostles are far more concerned with the internal quality of the men than their outward appearance or image.

i. Seven men: Why did they choose seven? It may have been so that one could oversee the needs of the widows a different day of the week.

d. The idea behind full of the Holy Spirit and wisdom is that these men should be both spiritually minded and practically minded. This can be a hard combination to find!

e. Whom we may appoint: The final decision rested with the apostles. They asked the congregation to nominate the men (seek out from among you), but the decision really rested with the apostles. This was not an exercise of congregational government, though the apostles wisely wanted and valued the input from the congregation.

f. Whom we may appoint over this business: Seven men will be chosen to serve tables. It was simple, practical service that they are appointed to; yet they must be well qualified for this as well, especially because of the danger of division.

i. Therefore, the men need to be of good reputation. They had to be men the church family felt confident in.

 

3. (5-7) The selection of deacons.

And the saying pleased the whole multitude. And they chose Stephen, a man full of faith and the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a proselyte from Antioch, whom they set before the apostles; and when they had prayed, they laid hands on them. Then the word of God spread, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests were obedient to the faith.

a. And the saying pleased the whole multitude: We can't say this was a good decision only because the people liked it. Yet, God was confirming the wisdom of the apostles through agreement among the people. The apostles were being led of the Lord, not popular opinion. Yet, because they were all in basic agreement, they agreed on how the Lord was leading the apostles.

b. The seven men all have Greek names, indicating that they are probably Hellenists themselves; the people (and the apostles) show great sensitivity to the offended Hellenists by appointing Hellenists to take care of the widows' distribution.

c. In this case, the people nominated the men, and the apostles approved them by laying hands on them, after praying for God's guidance and approval.

i. Why did they lay hands on them if all they were doing was providing for the practical needs of these widows? Do you really have to be "spiritual" to do this kind of practical service? But practical service is spiritual service. The same Greek word is used for both distribution (Acts 6:1) and ministry (Acts 6:4). The idea behind the word in both places is service, whether in practical or spiritual ways.

ii. People should count it a privilege to serve the Lord in these basic, practical ways, instead of seeing it as an "unspiritual" burden. Apart from the cross, Jesus showed the ultimate measure of love by simply washing His disciples feet (John 13:1-5).

iii. Nowhere in this chapter of Acts are these men called deacons, but most consider they were the first to fulfill the office of deacon as described in 1 Timothy 3:8-13. The word deacon simply means "servant," and these men were certainly servants. They could claim the same promise for faithful service that Paul specifically makes to deacons in 1 Timothy 3:13: For those who have served well as deacons obtain for themselves a good standing and great boldness in the faith which is in Christ Jesus.

d. Considering all that could have gone wrong when Satan tried to attack through division, everyone involved deserves much credit.

i. Those with the complaint, the Hellenists, did the right thing: They made the need known, instead of complaining and whining, and they trusted the solution of the apostles.

ii. Those of the other party, the Hebrews, did the right thing: They recognized that the Hellenists had a legitimate need and they trusted the solution of the apostles.

iii. The seven chosen men did the right thing: They accepted the call to unglamorous service.

iv. The apostles did the right thing: They responded to the need without distracting themselves from their central task.

e. And the word of God spread: Because this situation was handled with wisdom and sensitivity to those who were offended, a potentially divisive issue was defused, and the gospel continued to go forth. Even a great many of the priests came to faith in Jesus.

i. Satan's strategy failed. He tried to divide the church, and it did not work. But Satan's second strategy also failed. The apostles were not distracted from the focus of ministry God had for them.

B. Stephen's witness and arrest.

1. (8-10) Stephen's witness for God.

And Stephen, full of faith and power, did great wonders and signs among the people. Then there arose some from what is called the Synagogue of the Freedmen (Cyrenians, Alexandrians, and those from Cilicia and Asia), disputing with Stephen. And they were not able to resist the wisdom and the Spirit by which he spoke.

a. God did great wonders and signs through the apostles, but also through others like Stephen, one of the servants chosen to help the widows. Stephen was used of God because he was full of faith and power.

b. Disputing with Stephen: Stephen debated with Jews from the Synagogue of the Freedmen, empowered by the Holy Spirit, he shows greater wisdom (they were not able to resist the wisdom and the Spirit by which he spoke).

i. There is no indication that Stephen, in himself, was smarter, better educated, or a better debater than these Jews. We should attribute his upper hand in the debate to the Spirit by which he spoke.

ii. Those from Cilicia: "The mention of Cilicia suggests this may have been Paul's synagogue before he was converted. He came from Tarsus in Cilicia." (Lovett)

2. (11-14) The opposing Jews, defeated in debate, induce false accusations against Stephen.

Then they secretly induced men to say, "We have heard him speak blasphemous words against Moses and God." And they stirred up the people, the elders, and the scribes; and they came upon him, seized him, and brought him to the council. They also set up false witnesses who said, "This man does not cease to speak blasphemous words against this holy place and the law; for we have heard him say that this Jesus of Nazareth will destroy this place and change the customs which Moses delivered to us."

a. They stirred up the people: The opponents of Stephen could do nothing until they got popular opinion on their side. Previously, persecution against the apostles had been limited because popular opinion was with them (Acts 2:47, 5:26).

i. They secretly induced men to say: The opponents of Stephen could not win a fair fight, so they used lies and secret strategies to shape popular opinion against Stephen.

ii. Popular opinion can be easily shaped. The same crowds that praised Jesus (Luke 19:35-40) soon called for His crucifixion (Luke 23:18-23); then they loved the apostles (Acts 2:47, 5:26) but now cry out against Stephen. This is why we should never let popular opinion shape the vision or focus of the church, but let it rest on God's eternal Word.

iii. How did Luke know what the opponents of Stephen secretly induced men to say? Possibly, it was because a man named Saul of Tarsus was among the opponents, because some of them were from Paul's home region of Cilicia. Saul (who became known as Paul the apostle) may have told Luke about this incident.

b. The accusers brought their charges: We have heard him speak blasphemous words against Moses and God … this man does not cease to speak blasphemous words against this holy place and the law … Jesus of Nazareth will destroy this place and change customs. Significantly, many of the same false accusations were leveled against Jesus (Matthew 26:59-61). You are in a good place when people are treating you like they treated Jesus!

c. Why would they make such accusations? Because Stephen was clearly teaching that Jesus was greater than Moses; that Jesus was God; that Jesus was greater than the temple; that Jesus was the fulfillment of the law; and that Jesus was greater than their religious customs and traditions.

i. Of course, Stephen would never teach against Moses and God, but his glorification of Jesus would be twisted. Stephen would never speak blasphemous words against this holy place (the temple), but he would not make it an idol as many Jews in that day did. Stephen had his words twisted, and a false accusation was brought against him.

ii. "Whatever form of words Stephen used which gave rise to the accusation that he said Jesus would destroy the temple, he certainly grasped and expounded the inner meaning of Jesus' own words." (Bruce).

d. Several commentators imply or directly state that the thrust of Stephen's message - that Jesus supersedes the temple and its localized worship - was a doctrine that the apostles themselves must have shied away from proclaiming. This is purely unwarranted speculation. The demonstrated boldness of the apostles is undeniable proof that they withheld no truth from fear that it might be too controversial.

 

3. (15) Stephen's countenance when accused.

And all who sat in the council, looking steadfastly at him, saw his face as the face of an angel.

a. His face as the face of an angel: Stephen's face did not have that mild, soft, angelic look that we see in so many paintings; nor was it a look of stern judgment and wrath. Instead, his face reflected the perfect peace and confidence of one that knows and trusts his God. His face had the same reflected glory that Moses had as he beheld God intimately.

i. "The description is of a person who is close to God and reflects some of His glory as a result of being in his presence (Exodus 34:29ff)." (Marshall)

b. The face of an angel also means that Stephen was at perfect peace. His face was not filled with fear or terror, because he knew his life was in God's hands and that Jesus never forsakes His peop

 

Acts 7

Stephen's Sermon to the Sanhedrin
A. A survey of Israel's history during the time of the patriarchs.

1. Background: Why did Stephen preach this sermon?

a. Remember the charges brought against Stephen in Acts 6:11 and 13-14: First, that he spoke blasphemous words against Moses, he spoke against the law, and spoke to change Jewish customs. Second, that he spoke blasphemous words against God and God's dwelling place, the temple.

b. In this sermon, Stephen gives a panorama of Old Testament history. We shouldn't think Stephen instructed the Sanhedrin on points of Jewish history they were ignorant of. Instead, Stephen wants to emphasize some things revealed in Jewish history they may not have considered: That God has never confined Himself to one place (like the temple), and that the Jewish people have a habit of rejecting those God sends to them!

c. This really is not a defense. Stephen isn't interested in defending himself. He simply wants to proclaim the truth about Jesus in a way people can understand.

i. "Such a speech as this was by no means calculated to secure an acquittal before the Sanhedrin. It is rather a defense of pure Christianity as God's appointed way of worship." (Bruce)

2. (1-8) God's promise to Abraham.

Then the high priest said, "Are these things so?" And he said, "Brethren and fathers, listen: The God of glory appeared to our father Abraham when he was in Mesopotamia, before he dwelt in Haran, and said to him, 'Get out of your country and from your relatives, and come to a land that I will show you.' Then he came out of the land of the Chaldeans and dwelt in Haran. And from there, when his father was dead, He moved him to this land in which you now dwell. And God gave him no inheritance in it, not even enough to set his foot on. But even when Abraham had no child, He promised to give it to him for a possession, and to his descendants after him. But God spoke in this way: that his descendants would dwell in a foreign land, and that they would bring them into bondage and oppress them four hundred years. 'And the nation to whom they will be in bondage I will judge,' said God, 'and after that they shall come out and serve Me in this place.' Then He gave him the covenant of circumcision; and so Abraham begot Isaac and circumcised him on the eighth day; and Isaac begot Jacob, and Jacob begot the twelve patriarchs."

a. The high priest mentioned here was probably still Caiaphas, the same one who presided over the trial of Jesus (Matthew 26:57).

b. Stephen recounts Abraham's journey from Ur of the Chaldees to Haran, then from Haran to Canaan, amounting to a somewhat roundabout obedience to God's command. God had commanded Abraham Get out of your country and from your relatives, and come to a land that I will show you, and Stephen makes it clear this command came to Abraham when he was in Mesopotamia.

i. When Abraham lived in the land of the Chaldeans and received this command and promise, he did not immediately obey. First, he did not immediately go to a land that I will show you. Second, he did not leave his relatives, taking with him his father (who died in Haran) and his nephew Lot.

ii. Abraham's partial obedience did not take God's promise away. Instead, it meant the promise was on "hold" until Abram was ready to do what the Lord said. The promise didn't "progress" until Abraham left Haran and his father behind and went to the place God wanted him to go.

iii. Abraham will certainly become a giant of faith, even being the father of the believing (Galatians 3:7); yet he does not start there. We will see Abraham as an example of one who grows in faith and obedience.

c. As Abraham went from Mesopotamia to Haran to Canaan, God was with him all the time. Stephen began by saying the God of glory appeared to our father Abraham. Stephen wants to make it clear that God appeared to Abraham, and guided Abraham, and blessed Abraham when there was no temple. Abraham didn't need the temple to be close to Go

 

3. (9-16) God's faithfulness through Joseph.

"And the patriarchs, becoming envious, sold Joseph into Egypt. But God was with him and delivered him out of all his troubles, and gave him favor and wisdom in the presence of Pharaoh, king of Egypt; and he made him governor over Egypt and all his house. Now a famine and great trouble came over all the land of Egypt and Canaan, and our fathers found no sustenance. But when Jacob heard that there was grain in Egypt, he sent out our fathers first. And the second time Joseph was made known to his brothers, and Joseph's family became known to the Pharaoh. Then Joseph sent and called his father Jacob and all his relatives to him, seventy-five people. So Jacob went down to Egypt; and he died, he and our fathers. And they were carried back to Shechem and laid in the tomb that Abraham bought for a sum of money from the sons of Hamor, the father of Shechem."

a. God was with him: Again, Stephen is emphasizing the spiritual presence of God with Joseph all the time. Joseph did not need to go to the temple to be close to God. There was no temple! Instead, God was with him all the time.

b. Stephen mentions the story of Joseph, because he is a picture of Jesus, in that the sons of Israel rejected Joseph, who later became a "savior" (and the only possible savior) for them.

i. The message is plain: "You people have a habit of rejecting the saviors God sends to you. Why don't you wake up and stop rejecting Jesus?"

c. Seventy-five people: How can Genesis 46:27 say there were seventy all together of the family of Israel, when Stephen in Acts 7:14 says it was 75? Stephen is quoting from the Septuagint version of the Old Testament, which says 75. The number in the Septuagint is not wrong, just arrived at in a different way, specifically adding five more sons (or grandsons) of Joseph born in Egypt.

d. The tomb that Abraham bought: The only land that Abraham ever actually "possessed" in Canaan was this burial plot. The rest was received only by fai

 

4. (17-29) Israel's rejection of Moses at his "first coming."

"But when the time of the promise drew near which God had sworn to Abraham, the people grew and multiplied in Egypt till another king arose who did not know Joseph. This man dealt treacherously with our people, and oppressed our forefathers, making them expose their babies, so that they might not live. At this time Moses was born, and was well pleasing to God; and he was brought up in his father's house for three months. But when he was set out, Pharaoh's daughter took him away and brought him up as her own son. And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and deeds. Now when he was forty years old, it came into his heart to visit his brethren, the children of Israel. And seeing one of them suffer wrong, he defended and avenged him who was oppressed, and struck down the Egyptian. For he supposed that his brethren would have understood that God would deliver them by his hand, but they did not understand. And the next day he appeared to two of them as they were fighting, and tried to reconcile them, saying, 'Men, you are brethren; why do you wrong one another?' But he who did his neighbor wrong pushed him away, saying, 'Who made you a ruler and a judge over us? Do you want to kill me as you did the Egyptian yesterday?' Then, at this saying, Moses fled and became a dweller in the land of Midian, where he had two sons."

a. Moses is the next picture of Jesus, who was favored by God from birth and miraculously preserved in childhood and was mighty in words and deeds.

b. He supposed that his brethren would have understood that God would deliver them by his hand, but they did not understand: When Moses offered deliverance to Israel, he was rejected, and rejected with spite, with Israel denying that he had any right to be a ruler and a judge over them.

i. Stephen's message is plain: "You have rejected Jesus, who was like Moses yet greater than him, and you deny that Jesus has any right to be a ruler and a judge over you."

5. (30-36) God's call of Moses, and Moses' role as ruler and a deliverer for Israel, who previously rejected him.

"And when forty years had passed, an Angel of the Lord appeared to him in a flame of fire in a bush, in the wilderness of Mount Sinai. When Moses saw it, he marveled at the sight; and as he drew near to observe, the voice of the Lord came to him, saying, 'I am the God of your fathers; the God of Abraham, the God of Isaac, and the God of Jacob.' And Moses trembled and dared not look. Then the LORD said to him, "Take your sandals off your feet, for the place where you stand is holy ground. I have surely seen the oppression of my people who are in Egypt; I have heard their groaning and have come down to deliver them. And now come, I will send you to Egypt."' This Moses whom they rejected, saying, 'Who made you a ruler and a judge?' is the one God sent to be a ruler and a deliverer by the hand of the Angel who appeared to him in the bush. He brought them out, after he had shown wonders and signs in the land of Egypt, and in the Red Sea, and in the wilderness forty years."

a. Even though Israel had rejected Moses and his leadership, God appointed Moses with unmistakable signs, including the burning bush in the wilderness.

b. God's appearance to Moses at the burning bush is important to Stephen, because it shows that God's presence is not limited to the temple. God is bigger than the temple, and Moses did not need the temple to be close to God.

6. (37-43) Israel's repeated rejection of Moses.

"This is that Moses who said to the children of Israel, 'The LORD your God will raise up for you a Prophet like me from your brethren. Him you shall hear.' This is he who was in the congregation in the wilderness with the Angel who spoke to him on Mount Sinai, and with our fathers, the one who received the living oracles to give to us, whom our fathers would not obey, but rejected. And in their hearts they turned back to Egypt, saying to Aaron, 'Make us gods to go before us; as for this Moses who brought us out of the land of Egypt, we do not know what has become of him.' And they made a calf in those days, offered sacrifices to the idol, and rejoiced in the works of their own hands. Then God turned and gave them up to worship the host of heaven, as it is written in the book of the Prophets: 'Did you offer Me slaughtered animals and sacrifices during forty years in the wilderness, O house of Israel? You also took up the tabernacle of Moloch, and the star of your god Remphan, images which you made to worship; and I will carry you away beyond Babylon.'"

a. Moses promised that there would come after him another Prophet and warned that Israel should take special care to listen to this coming Prophet. But just like Israel rejected Moses, so they are rejecting Jesus, who is the Prophet Moses spoke of.

i. How are you rejecting Jesus Christ? Have you received Him as your deliverer, as the one who can save you?

b. Moses, like Jesus, led the congregation of God's people, enjoyed special intimacy with God and brought forth the revelation of God.

c. In their hearts they turned back to Egypt … and they made a calf in those days: Israel continued to reject Moses, even after God had demonstrated that he was their deliverer.

i. The phrase and rejoiced in the works of their own hands is especially telling. One of the accusations against Stephen was that he had blasphemed the temple. It wasn't that Stephen spoke against the temple, but against the way Israel worshipped the temple of God instead of the God of the temple. Just as Israel worshipped the calf in the wilderness, so now they were worshipping the works of their own hands.

d. In their rejection of Moses and the God who sent him, Israel turned instead to corrupt idols, bringing upon themselves the judgment described in the passage quoted from Amos 5:25-27.

i. The idea behind then God turned and gave them up to worship the host of heaven is as important as it is awesome. Paul later builds on the thought of God giving man over to his sinful desires in Romans 1:24-32.

ii. If we reject Jesus, what will we be given up to?

 

7. (44-50) Even as Israel rejected God, they still had the tabernacle, and later, the temple.

"Our fathers had the tabernacle of witness in the wilderness, as He appointed, instructing Moses to make it according to the pattern that he had seen, which our fathers, having received it in turn, also brought with Joshua into the land possessed by the Gentiles, whom God drove out before the face of our fathers until the days of David, who found favor before God and asked to find a dwelling for the God of Jacob. But Solomon built Him a house. However, the Most High does not dwell in temples made with hands, as the prophet says: 'Heaven is My throne, and earth is My footstool. What house will you build for Me? says the LORD, or what is the place of My rest? Has My hand not made all these things?'"

a. Our fathers had the tabernacle … Solomon built Him a house: Stephen's point is that the presence of the tabernacle or the temple did not keep them from rejecting God and His special messengers.

b. However, the Most High does not dwell in temples made with hands: Stephen confronts their idolatry of the temple. In doing so, they tried to confine God within the temple. But God is too big to fit in any temple man could make.

i. On a more subtle level, many Christians do the same thing. It may not be the worship of a church building (though certainly that does take place from time to time), but it is the confinement of God to one place. In other words, the only place they meet God is at the church. As far as they are concerned, God is absent from the rest of their lives. God may as well only live at the church!

 

8. (51-53) Stephen applies the sermon to his listeners.

"You stiffnecked and uncircumcised in heart and ears! You always resist the Holy Spirit; as your fathers did, so do you. Which of the prophets did your fathers not persecute? And they killed those who foretold the coming of the Just One, of whom you now have become the betrayers and murderers, who have received the law by the direction of angels and have not kept it."

a. You always resist the Holy Spirit; as your fathers did, so do you: One can imagine the angry whispering among the Sanhedrin as Stephen's history lesson begins to hit home. Stephen sees this and knows that they are rejecting the One God sent again, just like before.

b. Drawing on concepts from the Old Testament, Stephen rebukes those who rejected Jesus; they are stiff-necked (as Israel is described in passages like Exodus 32:9), and they are uncircumcised in heart and ears (as Israel is described in passages like Jeremiah 9:26). In using the two phrases together, he may have in mind a passage like Deuteronomy 10:16: Therefore circumcise the foreskin of your heart, and be stiff-necked no longer.

i. Almost 20 times in the Old Testament, God calls Israel stiff-necked. These religious leaders are being just as their fathers were.

ii. Israel prided itself on the sign of circumcision because it separated them from the Gentiles, but Stephen was essentially saying, "you are just like the Gentiles in your rejection of the Lord."

c. His main point was unmistakable: "As Israel was in its history, so you are today, you now have become the betrayers and murderers." Israel was proud that they had received the law of God and were guardians of the law, but Stephen reminded them, "you have not kept it."

9. Observations on Stephen's message.

a. Stephen's message is essentially twofold. First, God is no respecter of places. That is, though the temple was a wonderful gift from God, it was wrong to overemphasize it as "the house of God." Second, Israel is guilty of what they have always been guilty of: Rejecting God's messengers.

b. Jesus said that it is impossible for old wineskins to hold new wine (Matthew 9:17). Through Stephen, the Holy Spirit is showing how the old traditions of Judaism (especially the over-emphasis on the temple) cannot contain the new wine of Christianity.

c. God used Stephen's coming martyrdom to send the church out into the entire world, but God also used Stephen's message to show that there was no theological reason to prevent the gospel from going to the Gentiles.

i. The whole idea behind a permanent, stationary temple is "you come to me." This is why Israel, though they were a light to the nations, mainly thought in terms of the world coming to them for salvation. Through the church, God would show a different heart: "I will come to you," including the Gentiles.

d. The greatness of Stephen's sermon is not only in its content, but in its courage. "He takes the sharp knife of the Word and rips up the sins of the people, laying open the inward parts of their hearts, and the secrets of their souls … He could not have delivered that searching address with greater fearlessness had he been assured that they would thank him for the operation; the fact that his death was certain had no other effect upon him than to make him yet more zealous." (Spurgeon)

 

B. Reaction to the sermon of Stephen.

1. (54) They were cut to the heart, and convicted by the Holy Spirit. Yet the Sanhedrin reacted with rage instead of submission to the Holy Spirit.

When they heard these things they were cut to the heart, and they gnashed at him with their teeth.

a. They show great anger, but who, really, are they angry with? Stephen is only the messenger. Their real anger is directed against the God they are rejecting.

b. The idea of gnashing at him with their teeth can't help but remind us of the imagery of Hell. Seven different times, Jesus described Hell as a place of weeping and gnashing of teeth (Matthew 8:12).

i. These men were prominent, successful, and appeared to be religious; yet they were rejecting God and revealing themselves as citizens of Hell.

ii. They didn't start gnashing when Stephen finished his speech. "All they could do in their frenzy was to gnash with their teeth. It was not a sudden outburst but the tense rather shows that it was prolonged." (Gaebelein)

2. (55-56) Stephen's vision of Jesus.

But he, being full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God, and said, "Look! I see the heavens opened and the Son of Man standing at the right hand of God!"

a. We are reminded again that Stephen was full of the Holy Spirit; this was the source of his courage, wisdom and power in preaching.

i. J.B. Phillips' translation has insight: Stephen, filled through all his being with the Holy Spirit. This is how we should be filled with the Holy Spirit!

b. Saw the glory of God, and Jesus standing at the right hand of God: It is difficult to describe exactly what Stephen saw. We can't say if this was a personal vision or if some sort of "window to heaven" was opened, but going beyond the plain description of the text is pure speculation.

c. Jesus standing at the right hand of God: It is significant to note Jesus is standing here, as opposed to the more common description of Him sitting (Matthew 26:64, Colossians 3:1) at the right hand of the Father.

i. Why is Jesus standing here? Jesus stands in solidarity with Stephen at this moment of crisis. He does not impassionately react to the problems of His people.

ii. We might also consider that Jesus is standing to give a "standing ovation" to Stephen, whose fate makes him unique among believers. Stephen is the first of all martyrs among the followers of Jesus.

iii. "Stephen has been confessing Christ before men, and now he sees Christ confessing his servant before God." (Bruce