Acts Lesson Twenty-six: Acts 12:20-25 – God’s Wrath and Power
20 He had been very angry with the Tyrians and Sidonians. Together they presented themselves before him. They won over Blastus, who was in charge of the king’s bedroom, and through him they asked for peace, because their country was supplied with food from the king’s country. 21 So on an appointed day, dressed in royal robes and seated on the throne, Herod delivered a public address to them. 22 The assembled people began to shout, “It’s the voice of a god and not of a man!” 23 At once an angel of the Lord struck him because he did not give the glory to God, and he became infected with worms and died. 24 Then God’s message flourished and multiplied. 25 After they had completed their relief mission, Barnabas and Saul returned to Jerusalem, taking along John who is called Mark. (HCSB)
The narrative in this lesson can be divided into two parts.
The Power of God’s Wrath – verses 20-23.
The Power of God’s Hand – verse 24-25.
The Power of God’s Wrath
As we take a look at this section of the passage, let’s look at the background of Tyre and Sidon to understand their significance to this passage.
The relationship between Tyre, Sidon, and Israel goes back to the days of King Solomon as found in 1 Kings 5:9ff.
They depended on Israel for food – Ezra 3:7.
Now let’s look at the events in the passage since we understand the background between the parties in question.
In some manner, both Tyre and Sidon had angered King Herod.
They were in danger of losing the support and assistance they had been accustomed to from the Jews.
In typical political maneuvering, they enlisted one of King Herod’s trusted servants, Blastus, to obtain a chance to plead their case before the king.
This meeting would serve a dual purpose.
It would enable the king to display his authority and glory.
It would enable the delegates from Tyre and Sidon to stroke his ego with flattery.
The Jewish historian, Josephus, provides much greater detail about the meeting.
The meeting took place during a festival honoring Claudius Caesar.
Herod wore a magnificent silver robe that glistened in the morning sun in honor of the occasion.
Because of the sun shining off the robe, the people began to shout, “the voice of a god and not of a man.” Josephus also recorded that the people responded that Herod was more than a mortal.
Herod neither affirmed nor denied the accolades from the crowd.
Then, looking up, Herod saw an owl.
Earlier in his life, when imprisoned in Rome, Herod had seen a vision of an owl and was told by a fellow prisoner that it was a sign of good news.
This proved true as he was subsequently released and installed as king in Israel.
However, the prisoner also told him that if he saw a vision of an owl a second time, he would only have five days to live.
Because Herod accepted the accolades and didn’t give God the glory, an angel of the Lord struck him with an affliction.
Herod was then taken to his residence and died five days later.
There is no discrepancy between Luke’s account of being struck at once with an affliction and Herod dying five days later. The angel of the Lord did strike Herod immediately, but the resulting death occurred five days later. One can imagine that Herod suffered for those five days before finally dying.
From this narrative, we can see several points that directly connect to the world we live in today.
The Tyrians and Sidonians were only concerned about obtaining food.
However, in the quest to obtain the food, they were willing to flatter the ego of a megalomaniac.
In this narrative, King Herod is a form of the future “man of sin” who will some day rule the world and persecute God’s people. The antichrist will make himself a god and demand all worship him.
Today’s world lives for praise and pleasure. Today’s world lives for the physical and ignores the spiritual. It lives by force and flattery instead of faith and truth.
The Power of God’s Hand
Although this section is only two verses long, but it presents a simple and strong message.
The spread of the Gospel message flourished and multiplied. In various places, Luke gives progress reports on the advancement of the Gospel and the state of the church.
Acts 6:7
Acts 9:31
Acts 12:24
Acts 16:5
Acts 19:20
Acts 28:31
From its humble beginnings in Jerusalem, the church will spread throughout the known world.
At the beginning of Acts 12, it appeared as if Herod was in control. James was executed, and Peter was in prison awaiting execution. By the end of Acts 12, Herod is dead, and the church is very much alive and growing.
The secret to the early church was prayer.
Acts 12 concludes with the return of Barnabas, Saul, and John Mark. Some things to note about this verse.
It likely occurred a couple of years after the death of Herod.
This would agree with the dating of the famine requiring the relief mission by Barnabas and Paul.
Evangelism to Judea and Samaria was now well established.
The message to the Gentiles had been spearheaded by Philip, Peter, and the church at Antioch.
Now, the focus will shift to Paul as he takes the Gospel to the Gentiles and the “ends of the earth.”
Applications
Do you focus on the temporal or the eternal? In the case of the Tyrians and Sidonians, the focus was on temporal to the point that they elevated a man to the status of an idol in place of God. This was an indication of faith, or lack of, in not trusting their needs would be provided.
Do you elevate a person to an unhealthy status in your mind? We all have our favorite athletes, singers, actors, etc., but when we put them on a pedestal, we display an unhealthy attitude towards them. Our equality with the most famous or powerful person will be proven when we stand before the judgment seat of Christ.
How do spiritual storms affect you? Regardless of the trials or tribulations that we face, we need to stand firm in the calling God has placed on each of our lives. It isn’t easy, but as a follower of Jesus, that is the path we need to follow.
Acts Lesson Twenty-three: Acts 11:1-18 – The Jerusalem Church Accepts the Gentiles
The apostles and the brothers who were throughout Judea heard that the Gentiles had welcomed God’s message also. 2 When Peter went up to Jerusalem, those who stressed circumcision argued with him, 3 saying, “You visited uncircumcised men and ate with them!”
4 Peter began to explain to them in an orderly sequence, saying: 5 “I was in the town of Joppa praying, and I saw, in a visionary state, an object that resembled a large sheet coming down, being lowered by its four corners from heaven, and it came to me. 6 When I looked closely and considered it, I saw the four-footed animals of the earth, the wild beasts, the reptiles, and the birds of the sky. 7 Then I also heard a voice telling me, ‘Get up, Peter; kill and eat!’
8 “‘No, Lord!’ I said. ‘For nothing common or ritually unclean has ever entered my mouth!’ 9 But a voice answered from heaven a second time, ‘What God has made clean, you must not call common.’
10 “Now this happened three times, and then everything was drawn up again into heaven. 11 At that very moment, three men who had been sent to me from Caesarea arrived at the house where we were. 12 Then the Spirit told me to accompany them with no doubts at all. These six brothers accompanied me, and we went into the man’s house. 13 He reported to us how he had seen the angel standing in his house and saying, ‘Send to Joppa, and call for Simon, who is also named Peter. 14 He will speak a message to you that you and all your household will be saved by.’
15 “As I began to speak, the Holy Spirit came down on them, just as on us at the beginning. 16 Then I remembered the word of the Lord, how He said, ‘John baptized with water, but you will be baptized with the Holy Spirit.’ 17 Therefore, if God gave them the same gift that He also gave to us when we believed on the Lord Jesus Christ, how could I possibly hinder God?”
18 When they heard this they became silent. Then they glorified God, saying, “So God has granted repentance resulting in life even to the Gentiles!” (HCSB)
After the conversion of Cornelius and his household, Peter travels back to Jerusalem to relay what had occurred in Caesarea among the Gentiles.
The majority of this passage is a repeat of the events that occurred in chapter ten. Instead of reviewing those portions, this lesson will concentrate on the few but important differences. If you’d like to review chapter ten, please look at Acts lessons twenty-one and twenty-two.
Peter heads back to Jerusalem after spending several days with Cornelius. By the time Peter makes it back to Jerusalem, the events that unfolded were already known. In verses two and three, it becomes clear that not all the believers were happy about what occurred in Caesarea. This will be our first discussion point.
The Circumcision Sect is Not Happy
The term “those who stressed circumcision” is pointing to a strong legalistic segment within the Judean church. Let’s discuss what is known about this group and the general resistance to the inclusion of Gentiles into salvation.
Just as many religious leaders in Judaism were entrenched in legalism, the same problem existed to an extent within the young church. We need to remember that those who comprised the early church were almost entirely made up of those who converted from Judaism.
They represented a conservative minority within the church.
They were dedicated to protecting the Jewish perspective on Christianity.
At this point, many Jewish Christians viewed it simply as a smaller movement within mainstream Judaism.
The issues of Jewish purity and their purity laws and customs would be prevalent in the practices and thought processes of these early Jewish Christians.
They followed Jewish dietary customs about what could and couldn’t be eaten.
Not associating with Gentiles, especially during mealtime, as their food would be considered unclean.
This group didn’t have any issue with:
Sharing the Gospel.
The outpouring of the Holy Spirit.
Baptism in the name of Jesus.
The new believers didn’t understand the relationship between the Law and grace, Jews and Gentiles, and Israel and the church.
There were many converted priests in the Christian church, and these men would likely be zealous for the Law.
They felt that any Gentile who became a Christian must also convert to Judaism and follow the procedures to become a full Jewish proselyte.
Follow Jewish dietary customs.
Become circumcised.
The group’s concern was not that the Gentile believers were baptized; it was that Peter shared a meal with them.
By sharing a meal with them, Peter demonstrated his acceptance of them being Christian brothers and sisters.
However, they were not circumcised, going against Jewish custom.
This group may be the same one mentioned in Acts 15:5.
The Issue of Cornelius
There is one additional nugget of information regarding what Cornelius told Peter when the latter arrived in Caesarea. In his vision, Cornelius related how the angel told him that Peter would speak a message that would result in his and his household’s salvation. This would explain their eager anticipation in hearing the message Peter brought.
Another important to consider as Peter relates the events that occurred in Caesarea is that Peter never mentions the centurion’s name. Who he is isn’t important to the Judean Christians. However, the fact that he was a Gentile is the key sticking point.
Gentile Pentecost
Peter relates how the Holy Spirit descended upon the household, the same as how the Spirit descended at the Jewish Pentecost in Acts chapter two.
Peter remembered what Jesus had told the disciples.
John baptized with water.
They would be baptized with the Holy Spirit.
This is the third “Pentecost” event described in Acts.
Jewish Pentecost in Acts 2.
Samaritan Pentecost in Acts 8.
The Gentile Pentecost in Acts 11.
The fact that God would pour out the Spirit on the Gentiles was a crucial point as Peter explained the event in Caesarea.
It was a testimony that God had truly saved the Gentiles.
If God approved of the Gentiles, how could Peter feel any different?
The word “hinder” in verse 18 means “to oppose” in the original Greek.
Peter couldn’t oppose the inclusion of the Gentiles in the Christian family.
Anyone who would oppose their inclusion would be opposing God.
At this point, there wasn’t much the “circumcision group” could say as a rebuttal.
However, this isn’t the last time that Gentile inclusion and not following Jewish customs and traditions would be an issue to the church.
There were three questions that persisted for years until they were brought before the Jerusalem Council in Acts 15.
What lifestyle was appropriate for Gentiles coming to Christ directly from a pagan background?
How do the Gentile believers relate to Jewish Christians?
How should the Jerusalem church handle these individuals?
Although it may appear on the surface that the church successfully dealt with the issue of including Gentiles into the family of God, history shows that the transition wasn’t smooth. The main issue in the socio-political framework was the inclusion of members of the very group who were occupying and controlling Israel.
From the 40’s until the Jewish revolt in AD 70, the situation became increasingly tense.
During that time, the main issues weren’t food laws and circumcision.
To welcome Gentiles as equals could, and was, viewed as fraternizing with the enemy.
This would eventually bubble over in AD 70 with the Jewish revolt and subsequent destruction of Jerusalem and the nation of Israel.
In the rapidly changing world we live in today, it is important to keep that point in mind. The church must be faithful to God while navigating the changing socio-political landscape.
Applications
Legalism has no part in a biblical church or the lives of followers of Jesus. Yes, there are specific guidelines and doctrines we need to follow (the red letter passages in the New Testament are a good place to start), but just as Jesus pointed out the lack of understanding of the Pharisees, we need to make sure we don’t do the same things.
When confronted by fellow believers, we need to maintain a calm demeanor and exhibit patience, and be directed by the Spirit. This is precisely what Peter did in this passage. The pre-Pentecost Peter would likely have had a confrontation with the circumcision sect. However, the Spirit-led Peter was able to calmly explain the events that transpired and point out that God’s hand was leading the Gentiles into the family of God.
Discussion and debate within the body of Christ are ok if…it doesn’t become divisive. We must all agree on the “majors” of the faith and not let the “minors” create disunity. This is especially true across denominational lines. As an example, whether we baptize someone by immersion or sprinkling will not change whether they are saved or not. Only faith in our resurrected Savior will restore our broken fellowship with God.
Acts Lesson Twenty-two: Acts 10:17-48 – Peter Brings the Gospel to the Gentiles
17 While Peter was deeply perplexed about what the vision he had seen might mean, the men who had been sent by Cornelius, having asked directions to Simon’s house, stood at the gate. 18 They called out, asking if Simon, who was also named Peter, was lodging there.
19 While Peter was thinking about the vision, the Spirit told him, “Three men are here looking for you. 20 Get up, go downstairs, and accompany them with no doubts at all, because I have sent them.”
21 Then Peter went down to the men and said, “Here I am, the one you’re looking for. What is the reason you’re here?”
22 They said, “Cornelius, a centurion, an upright and God-fearing man, who has a good reputation with the whole Jewish nation, was divinely directed by a holy angel to call you to his house and to hear a message from you.” 23 Peter then invited them in and gave them lodging.
The next day he got up and set out with them, and some of the brothers from Joppa went with him. 24 The following day he entered Caesarea. Now Cornelius was expecting them and had called together his relatives and close friends. 25 When Peter entered, Cornelius met him, fell at his feet, and worshiped him.
26 But Peter helped him up and said, “Stand up! I myself am also a man.” 27 While talking with him, he went on in and found that many had come together there. 28 Peter said to them, “You know it’s forbidden for a Jewish man to associate with or visit a foreigner. But God has shown me that I must not call any person common or unclean. 29 That’s why I came without any objection when I was sent for. So I ask: Why did you send for me?”
30 Cornelius replied, “Four days ago at this hour, at three in the afternoon, I was praying in my house. Just then a man in a dazzling robe stood before me 31 and said, ‘Cornelius, your prayer has been heard, and your acts of charity have been remembered in God’s sight. 32 Therefore send someone to Joppa and invite Simon here, who is also named Peter. He is lodging in Simon the tanner’s house by the sea.’ 33 Therefore I immediately sent for you, and you did the right thing in coming. So we are all present before God, to hear everything you have been commanded by the Lord.”
34 Then Peter began to speak: “Now I really understand that God doesn’t show favoritism, 35 but in every nation the person who fears Him and does righteousness is acceptable to Him. 36 He sent the message to the Israelites, proclaiming the good news of peace through Jesus Christ—He is Lord of all. 37 You know the events that took place throughout Judea, beginning from Galilee after the baptism that John preached: 38 how God anointed Jesus of Nazareth with the Holy Spirit and with power, and how He went about doing good and healing all who were under the tyranny of the Devil, because God was with Him. 39 We ourselves are witnesses of everything He did in both the Judean country and in Jerusalem, yet they killed Him by hanging Him on a tree. 40 God raised up this man on the third day and permitted Him to be seen, 41 not by all the people, but by us, witnesses appointed beforehand by God, who ate and drank with Him after He rose from the dead. 42 He commanded us to preach to the people and to solemnly testify that He is the One appointed by God to be the Judge of the living and the dead. 43 All the prophets testify about Him that through His name everyone who believes in Him will receive forgiveness of sins.”
44 While Peter was still speaking these words, the Holy Spirit came down on all those who heard the message. 45 The circumcised believers who had come with Peter were astounded because the gift of the Holy Spirit had been poured out on the Gentiles also. 46 For they heard them speaking in other languages and declaring the greatness of God.
Then Peter responded, 47 “Can anyone withhold water and prevent these people from being baptized, who have received the Holy Spirit just as we have?” 48 And he commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay for a few days. (HCSB)
Today’s lesson continues the narrative of the previous lesson; the visions of Cornelius and Peter and the subsequent obedience of Peter in traveling to Gentile territory.
Up until this time, the Apostles had not shared the Gospel with the Gentiles. Even the Samaritans were considered “superior” to Gentiles as at least they were “half-breed” Jews with a reverence for the Mosaic law. Peter’s decision to go to the Gentiles was not based primarily on the Great Commission but rather because the Spirit had specifically commanded Peter to go. During this time, Peter struggled with the idea of the Gospel and salvation being made available to the Gentiles before their witness to the Jews was complete. It also becomes clear that during this transition period, the early followers of Jesus are introduced to the concept of the church. With the Jewish background of the Apostles and their reliance on the temple, this was a shift in thinking. Previously, believers in God needed to go to the temple, but now God would be in their presence wherever they met.
I’ll divide this passage into two sections.
Peter’s journey to Caesarea: verses 17-33.
Peter’s message to the Gentiles: verses 34-48.
Peter’s Journey to Caesarea
Verses 17-23
At this point, Peter is unsure about the meaning of the vision he experienced. The vision pertained to the removal of the Jewish restrictions on food and eating, but what could this mean? As Peter ponders this question, the messengers from Cornelius arrive, and Peter begins to discern at least a portion of what the vision means.
A group of Gentiles is looking for Peter by name.
God’s leading in the whole event is evident.
Peter’s vision included a voice from heaven.
Cornelius’s vision included a visit from an angel.
Now, Peter was receiving a message directly from the Spirit telling him the men were looking for him, that the Spirit sent the men to him, and that Peter was to go with them to Caesarea.
When we review this section of the passage, there are two points of emphasis.
The devoutness of Cornelius.
The leading of God.
Cornelius was to hear Peter’s message.
Peter began to understand the effect of his vision.
He was to witness to the centurion chosen by God.
He was to associate with those he previously viewed as “unclean.”
Verses 24-26
Peter and the three messengers sent by Cornelius start the next morning for the journey to Caesarea. Peter takes along six Jewish Christians from Joppa (Acts 11:12). Because the journey is approximately thirty miles, it takes two days for the group to arrive in Caesarea. This means that four days have elapsed since Cornelius had his vision.
Let’s consider some facts from these three verses.
Cornelius never doubted that Peter would come.
He was expecting him.
He had called for his relatives and close friends to come to his home.
This large gathering was a portent of the outpouring of the Spirit in this Gentile home.
Cornelius’s reverence for Peter was on full display as the group entered the home.
Cornelius fell at Peter’s feet and worshipped him.
This is similar to what Paul and Barnabas experienced with the Gentiles at Lystra, documented in Acts 14:14f.
Peter quickly responds that he is only a man and should not be worshipped.
Verses 27-29
Peter engages in conversation with Cornelius and enters his home to find a large group waiting for him. What is interesting to note is the direction of the conversation. Peter doesn’t tell them of his vision but rather the conclusions he drew from the vision.
Those in attendance needed to grasp the depth of the cultural barrier that was removed by Peter, as a Jew, coming into the home of a Gentile. This visit would have been viewed with horror by any ordinary Jew.
However, God revealed to Peter that he shouldn’t think of a non-Jew as someone who was unclean or common.
Peter’s vision only contained symbols of unclean food, but he perceived that the symbolism was talking about people.
All people were God’s creation, and all were declared clean (not righteous or saved).
God led Peter to Cornelius, declaring that Cornelius was clean.
The pre-existing purity laws could no longer separate Jew and Gentile.
Since God no longer distinguished between Jew and Gentile, neither could Peter.
However, Peter still didn’t understand that God was going to make Cornelius a Christian brother of Peter. This is the reason Peter asked why they sent for him.
Verses 30-32
This section is the third time the vision event is presented, with a few variations.
It is now four days since the vision occurred.
A man in a dazzling robe appeared to Cornelius. This is another way of saying it was an angel.
The reason for the repetition is to focus the reader on the fact that it was divine action that led to this meeting happening.
Peter still wasn’t fully aware of why he was there.
Verse 33
Peter may not have been fully understanding yet of why he was there, but he did understand that God brought them together. Cornelius understood that God brought Peter to his house to share something of importance. That is why he invited family and friends, so that they could hear the message from Peter.
Verses 34-43
Peter now begins his address to Gentiles gathered in the home of Cornelius. Let’s list some facts and themes from Peter’s message.
God doesn’t discriminate based upon ethnicity.
God does discriminate between right and wrong behavior and attitude.
Those who revere and respect God are acceptable.
Those who reject Him are not acceptable.
Peter is focusing this statement primarily on Cornelius.
Cornelius was a man of prayer.
Cornelius was a generous man and practiced charity towards those in need.
We need to be careful so we don’t view this as works-based salvation.
There is a similarity between Cornelius and Abraham.
Abraham was a man of faith and trusted in God.
Cornelius is also pictured as a man of faith and placing trust in God.
God was already extending grace to him.
This grace was manifested in his good deeds.
God would now reveal His greatest grace, the Gospel of Jesus, and the gift of the Holy Spirit.
As James writes in his epistle, faith and works are inseparable.
Just as in Peter’s other messages in Acts, the emphasis is placed on God’s work through Jesus.
God anointed Jesus with the Holy Spirit and power.
Jesus traveled around the region preaching repentance and healing people.
Many were witnesses, including Peter, of what Jesus accomplished.
Jesus was crucified. Just as in Peter’s other speeches, he attributes the crucifixion to the inhabitants of Jerusalem.
God raised Jesus on the third day, allowing Him to be seen by many.
Jesus ate and drank with the Apostles after his resurrection.
This idea is unique to this sermon.
However, it would have been important when preaching to Gentiles like Cornelius where the idea of a bodily resurrection would be a new idea.
Jesus commanded the Apostles, and all His followers, to preach the Gospel message.
The prophets testified beforehand about the coming of Jesus. However, this is the only one of Peter’s sermons where he doesn’t specifically draw connections between the Old Testament and Jesus. He may have been heading in that direction, but the outpouring of the Spirit cut short his message.
Verses 44-48
While Peter is still speaking, the Holy Spirit suddenly is poured out on the people gathered in Cornelius’s house. Some things to note about this event.
The Christian brothers that Peter brought were “astounded” because the Spirit was given to the Gentiles.
In the two previous Pentecost events, Jew and Samaritan, there wasn’t the same level of surprise as both groups were Jewish.
However, here the Spirit is given to a group of people who have no tie to the Jewish people. God is quickly moving the believers into uncharted territory.
They spoke in other languages and declared God’s greatness.
There is much debate about the correct interpretation of “speaking in other languages” in this section.
The Greek word for tongues in verse 46 is the same used in Acts 2. If that is true, then the verse is talking about a human language.
However, since this was a group of Gentiles who were either family or close friends of Cornelius, the idea of various human languages being spoken may not pass the logic test. The situation here is different from Acts 2, where people were gathered from various parts of the Mediterranean region.
It is possible that they began to speak in a “heavenly language.”
It is not possible to draw a concrete conclusion on the meaning, but in any event, God received the glory.
The point of the verse is the divine certification of salvation to the Gentiles.
Peter now asks the question of whether or not baptism should be denied to the Gentiles.
The new believers were baptized in the name of Jesus.
Peter doesn’t perform the baptism himself. Instead, it appears that one or more of the six Christian brothers who accompanied him performed the baptism.
This would indicate that the early church leaders didn’t place emphasis on who performed the baptism, as long as it was a fellow believer.
Peter then spends several days in the house of Cornelius.
It is safe to say that this involved the sharing of meals between ethnic Jews and the Gentile hosts.
Peter fully embraces God’s direction that there is no longer any distinction between Jew and Gentile.
However, not all the Jewish Christians are ready for this transition.
In the next lesson, we’ll see that Peter faces some opposition from his brothers in Jerusalem.
Applications
We need to be discerning regarding visions. Not all visions are from God. However, when it is clear that it is from God, we must be obedient. We see this from both Cornelius and Peter in this and the preceding section. When it is clear that God is giving you a “vision,” do you act on it, or do you delay or even ignore it? If Peter had not been obedient, Cornelius might have never received the Gospel message.
We need to be ready to share the Gospel regardless of the circumstances or timing. Peter went on a two-day journey, shared the Gospel, and the Spirit convicted those hearing the message. In the end, the entire household was saved.
Don’t let your ethnic, cultural, society, or any other barrier prevent you from bringing the message of salvation to the lost.
There was a man in Caesarea named Cornelius, a centurion of what was called the Italian Regiment. 2 He was a devout man and feared God along with his whole household. He did many charitable deeds for the Jewish people and always prayed to God. 3 About three in the afternoon he distinctly saw in a vision an angel of God who came in and said to him, “Cornelius!” 4 Looking intently at him, he became afraid and said, “What is it, lord?”
The angel told him, “Your prayers and your acts of charity have come up as a memorial offering before God. 5 Now send men to Joppa and call for Simon, who is also named Peter. 6 He is lodging with Simon, a tanner, whose house is by the sea.”
7 When the angel who spoke to him had gone, he called two of his household slaves and a devout soldier, who was one of those who attended him. 8 After explaining everything to them, he sent them to Joppa.
9 The next day, as they were traveling and nearing the city, Peter went up to pray on the housetop about noon. 10 Then he became hungry and wanted to eat, but while they were preparing something, he went into a visionary state. 11 He saw heaven opened and an object that resembled a large sheet coming down, being lowered by its four corners to the earth. 12 In it were all the four-footed animals and reptiles of the earth, and the birds of the sky. 13 Then a voice said to him, “Get up, Peter; kill and eat!”
14 “No, Lord!” Peter said. “For I have never eaten anything common and ritually unclean!”
15 Again, a second time, a voice said to him, “What God has made clean, you must not call common.” 16 This happened three times, and then the object was taken up into heaven. (HCSB)
Chapter ten is a turning point in Acts, as salvation now comes to the Gentiles. Jesus gave the “keys of the kingdom” to Peter, and he had used them twice previously with the Jews (Acts 2) and the Samaritans (Acts 8). Now, Peter will use them for the last time as the door is opened for the Gospel to come to the Gentiles.
The events that take place in this chapter occurred about ten years after Pentecost. We might wonder why the Apostles waited so long to take the Gospel to the Gentiles. In the Great Commission, Jesus commanded that His message be brought to all nations. Our human minds would think this should be done sooner rather than later. However, our timing is not God’s timing, and His timing is always perfect. The transition of spreading the Gospel from Jew to Samaritan to Gentile was a gradual process.
When the Sanhedrin stoned Stephen and persecuted the church, that was the pinnacle of the Apostles’ witness to the Jews. After that, the Gospel moved to the Samaritans. Finally, when Jesus commissioned Paul, the special envoy to the Gentiles was chosen.
This lesson is divided into two parts.
Cornelius’s vision – verses 1-8.
Peter’s vision – verses 9-16.
Cornelius’s Vision.
Before we dig into this passage, let’s look at some facts about Caesarea.
It was located about sixty-five miles northwest of Jerusalem and thirty miles north of Joppa.
It was the Roman capital of Judea.
The architecture was Hellenistic in design.
Rebuilt by Herod the Great.
It had a man-made harbor.
A theater.
An amphitheater.
A hippodrome.
A temple dedicated to Caesar.
The Jews hated Caesarea, often calling it “the daughter of Edom.”
According to Josephus, riots between Jew and Gentile created the spark for the Jewish war against Rome in 66 A.D.
Josephus also wrote that the entire Jewish population of 20,000 in Caesarea was massacred in the same year.
From the narrative, we can determine the following facts concerning Cornelius.
He was a Roman centurion in command of 100 soldiers
Centurions are generally depicted in a favorable light in the Gospels and Acts.
This may have led to some success in early Christian mission work among the military.
He left behind the Roman religion of worshipping little “g” gods, pagan myths, and empty religious rituals.
He had turned to Judaism in an effort to find salvation.
He was as close to Judaism as possible without being a proselyte.
He was sincere in his obedience to God’s Law.
He was charitable towards the Jews.
He always prayed to God.
He was not allowed to offer sacrifices in the temple, so his prayers were a type of sacrifice.
However, all this still didn’t mean he was saved.
He knew that his religious practices wouldn’t lead to salvation.
We’ll see that later in Acts 11:13-14, Cornelius asks God to show him the way to salvation.
An angel visits Cornelius.
Cornelius is praying at three in the afternoon, a time that coincides with the Tamid sacrifice in the temple.
God sends an angel to visit Cornelius, acknowledging that Cornelius’ prayers and acts of charity were accepted by God.
The angel tells Cornelius to send for Peter, giving explicit information on where to find him.
Cornelius, in exemplary military fashion, immediately obeys the instructions of the angel.
He chooses two slaves and a devout soldier.
These were probably the most trusted people he could pick.
The “devout” soldier was likely a worshipper of God.
The phrase “attended him” indicates those Cornelius feels are the most trustworthy of the people around him.
Peter’s Vision.
Let’s look at some cultural background context as we examine this part of the passage.
Peter had lived as an orthodox Jew all of his life, as shown by his statement in verse 14.
The Law of Moses created a barrier between the Jews and Gentiles.
Gentiles were viewed as aliens and strangers in regard to Jewish covenants and promises.
The barrier was broken at the cross – Ephesians 2:14-18.
Now, God would make it clear that there was no difference between Jew and Gentile.
No condemnation – Romans 3:22-23.
Salvation for all – Romans 10:12-13.
Facts regarding Peter’s vision.
Peter was hungry, and a vision with food as a focal point would resonate with him.
Noon was not a usual meal time.
The custom was to have a light midmorning meal, followed by a heavier meal in the late afternoon.
The issue of clean and unclean foods was a significant barrier between Jews and Gentiles.
To Jews, the dietary laws were not a matter of etiquette or specific eating habits.
The dietary laws were a matter of identity and survival.
Jews were not allowed to eat with Gentiles.
The people you sit down with to eat are family.
The Jewish “family” was called by God to be separate from the Gentiles.
The whole issue of appearance versus our heart condition that Jesus spoke about – Mark 7:1-23.
God wasn’t simply changing Peter’s eating habits.
God was changing Peter’s understanding of clean and unclean.
Jews weren’t clean, and Gentiles were unclean.
All were unclean before God – Romans 11:32.
A Gentile didn’t need to become a Jew in order to be a Christian.
Peter’s “Jewishness” comes out in his response to “kill and eat.”
Although Peter was polite in his refusal, it was still disobedience.
We can say “no.”
We can say “Lord.”
We can’t say “No, Lord.”
Obedience is required in response to God’s commands.
There is also the interesting point of “threes” with Peter being revisited.
The sheet appeared three times.
This was the third time that Peter verbally refused God’s will.
Three times he denied Jesus.
Jesus asked him three times about his love.
Applications
The Gospel can spread regardless of the location. It just requires obedient messengers. If we remember back to the discussion about Caesarea, we recall that the Jews had an extremely poor opinion of the city. Yet, God’s message will spread where it is taken. What is your Caesarea, and how will you overcome that barrier to obedience?
Fervent prayer is heard. Cornelius “always” prayed to God. If we pray to God in accordance with His will, our prayers are answered. How is your prayer life? Are you like Cornelius, praying always? Or is your prayer life stagnant and unproductive?
Don’t let cultural or ethnic barriers stand in the way of being obedient to God. God’s commands should always be at the forefront. What barriers do you have that prevents you from sharing the Gospel or meeting certain groups of people? In Christ, we are all one people. Tear down the barriers in your life and share the Gospel.
Acts Lesson Eighteen: Acts 8:26-40 Philip Evangelizes an Ethiopian Eunuch
26 An angel of the Lord spoke to Philip: “Get up and go south to the road that goes down from Jerusalem to Gaza.” (This is the desert road.) 27 So he got up and went. There was an Ethiopian man, a eunuch and high official of Candace, queen of the Ethiopians, who was in charge of her entire treasury. He had come to worship in Jerusalem 28 and was sitting in his chariot on his way home, reading the prophet Isaiah aloud.
29 The Spirit told Philip, “Go and join that chariot.”
30 When Philip ran up to it, he heard him reading the prophet Isaiah, and said, “Do you understand what you’re reading?”
31 “How can I,” he said, “unless someone guides me?” So he invited Philip to come up and sit with him. 32 Now the Scripture passage he was reading was this:
He was led like a sheep to the slaughter,
and as a lamb is silent before its shearer,
so He does not open His mouth.
33 In His humiliation justice was denied Him.
Who will describe His generation?
For His life is taken from the earth.
34 The eunuch replied to Philip, “I ask you, who is the prophet saying this about—himself or another person?” 35 So Philip proceeded to tell him the good news about Jesus, beginning from that Scripture.
36 As they were traveling down the road, they came to some water. The eunuch said, “Look, there’s water! What would keep me from being baptized?” [37And Philip said, “If you believe with all your heart you may.” And he replied, “I believe that Jesus Christ is the Son of God.”] 38 Then he ordered the chariot to stop, and both Philip and the eunuch went down into the water, and he baptized him. 39 When they came up out of the water, the Spirit of the Lord carried Philip away, and the eunuch did not see him any longer. But he went on his way rejoicing. 40 Philip appeared in Azotus, and he was traveling and evangelizing all the towns until he came to Caesarea. (HCSB)
In the previous lesson, Philip was being successful as an evangelist in the region of Samaria. Now, he is told by an angel to go to an area southwest of Jerusalem for another evangelistic mission, this time to an important Ethiopian eunuch. As we go through this passage, we’ll see three critical requirements for a successful missions trip or evangelistic outreach.
A man of God. In this example, it is Philip. God uses people to reach the lost with the gospel message.
The Spirit of God. The Spirit led Philip to the eunuch. The Spirit opened the heart of the eunuch to receive the message. When the Spirit brings an obedient messenger into contact with a softened heart, a harvest occurs.
The Word of God. Scripture reveals the truth about Jesus and leads to understanding and submission to the truth.
A couple of other facts to remember as we go through this passage.
In the minds of the Greeks and Romans at the time this occurred, Ethiopia was considered the “end of the earth” and illustrated part of the completion of Jesus’ Great Commission, to take the Gospel to the ends of the earth.
The conversion of the Ethiopian eunuch may very well be the first conversion of a Gentile.
Verse 27
There are a few critical points to know regarding this unnamed Ethiopian official.
Since he was in charge of Candace’s treasury, his official title was likely equivalent to a modern country’s Minister of Finance.
Eunuchs were considered trustworthy and loyal to their rulers, making them particularly suited for a financial role.
He had finished a pilgrimage to Jerusalem and was heading home.
He was likely a God-fearing Gentile who believed in Yahweh but had not become a complete convert to Judaism.
Since he was a eunuch, he would not be able to become a full member of a Jewish congregation.
Verses 28-29
It was likely no accident that the eunuch was reading from Isaiah. Of all the Old Testament writings, Isaiah is the one that holds the greatest hope for the eunuch in the picture of God’s ideal future. Isaiah 56:3-8 No foreigner who has joined himself to the Lord should say, “The Lord will exclude me from His people”; and the eunuch should not say, “Look, I am a dried-up tree.” 4 For the Lord says this: “For the eunuchs who keep My Sabbaths, and choose what pleases Me, and hold firmly to My covenant, 5 I will give them, in My house and within My walls, a memorial and a name better than sons and daughters. I will give each of them an everlasting name that will never be cut off.6 And the foreigners who join themselves to the Lord minister to Him, love the name of Yahweh and become His servants, all who keep the Sabbath without desecrating it and who hold firmly to My covenant— 7 I will bring them to My holy mountain and let them rejoice in My house of prayer. Their burnt offerings and sacrifices will be acceptable on My altar, for My house will be called a house of prayer for all nations.” 8 This is the declaration of the Lord God, who gathers the dispersed of Israel: “I will gather to them still others besides those already gathered.”
Verses 30-33
Philip now runs up to the chariot and asks the eunuch if he understands what he is reading. When the eunuch replies that he doesn’t, the opportunity to evangelize presents itself. The passage that the eunuch is reading is Isaiah 53:7-8, but it’s from the Greek Septuagint and one of the most difficult of the servant texts to interpret. Here is a list of the basic pattern of suffering, humiliation, and exaltation of Jesus.
The image of the slaughtered lamb is Jesus’ crucifixion.
The silent lamb is Jesus’ silence before those who accuse Him.
The justice that was denied to Jesus reminds us of the false accusations of blasphemy and the failure of Pilate to release Jesus.
The phrase “describe His generation” is a difficult one to interpret. This may be a reference to all of Jesus’ disciples through the generations (years).
The phrase “taken from the earth” is a reference to Jesus ascending in His glory and being exalted to the right hand of the Father.
Verses 34-35
The eunuch is curious to learn more about the passage, and this presents an opportunity for Philip to explain what the prophet is saying and point to the fulfillment in Jesus. In the same way, we need to be sensitive to those around us who are curious to learn more about God and be a faithful witness of the Gospel message.
Verses 36-38
Although the passage doesn’t explicitly state that Philip ended his explanation of the Gospel message with an invitation to commit his life to Jesus, it is obvious that an invitation occurred. This invitation led to the eunuch asking to be baptized as they passed by some water. Philip follows up this request for baptism with a question to confirm that the eunuch understood the Gospel and was willing to commit to Jesus. When the eunuch confirms his belief in the Gospel message, Philip tells the chariot to stop, and he baptizes the eunuch.
Verses 39-40
After the baptism, the two are separated. Philip is miraculously transported to Azotus, which is close to Gaza, and he then proceeds to Caesarea. During his journey up the coast, he was not idle but was faithful with his time, evangelizing in the towns as he went.
The eunuch continued his journey home, “rejoicing” as he went. It is likely that he shared his newfound joy with those around him and those that he met on the journey. There is no other confirmed information regarding him. Some of the later church fathers said he became a missionary to Ethiopia, but that is not confirmed through other sources. If nothing else, he would have shared what had happened to him with others.
As a summary, here are a few facts regarding this passage.
Barriers to the spread of the Gospel continue to fall.
The eunuch was a Gentile and black. His baptism into the fellowship of God’s people demonstrates that all are welcome, regardless of color or physical handicaps.
The first converted foreigner in Acts was an African, long before Paul brought the message of the Gospel to Europe.
Philip’s accomplishments were considerable.
He pioneered the Samaritan mission.
He opened the door for the Gentile mission.
Peter followed him in evangelism in both Samaria and Caesarea (the conversion of Cornelius).
Philip was a visionary in mission work outside of Israel and the Jews.
Applications
Are you sensitive and responsive to the leading of the Holy Spirit? In this passage, Philip’s submission to the Holy Spirit led to his obedience and the opportunity to share the Gospel leading to the eunuch’s salvation.
Are you ready in and out of season to share the Gospel? Philip had no plans to travel outside of Samaria. Still, he was ready when called upon.
Do you have the ability to discern whether someone has genuinely submitted to Jesus? Philip’s assessment was that the eunuch did understand and submit to the truth of the Gospel, allowing him to baptize the eunuch. This is in contrast to the previous passage where Simon the Sorcerer was able to fool Philip. We won’t always get it right, but we need to make a determination before baptizing someone.
Acts Lesson Seventeen: Acts 8:1-25 The Gospel Spreads
Saul agreed with putting him to death.
On that day a severe persecution broke out against the church in Jerusalem, and all except the apostles were scattered throughout the land of Judea and Samaria. 2 Devout men buried Stephen and mourned deeply over him. 3 Saul, however, was ravaging the church. He would enter house after house, drag off men and women, and put them in prison.
4 So those who were scattered went on their way preaching the message of good news. 5 Philip went down to a city in Samaria and proclaimed the Messiah to them. 6 The crowds paid attention with one mind to what Philip said, as they heard and saw the signs he was performing. 7 For unclean spirits, crying out with a loud voice, came out of many who were possessed, and many who were paralyzed and lame were healed. 8 So there was great joy in that city.
9 A man named Simon had previously practiced sorcery in that city and astounded the Samaritan people, while claiming to be somebody great. 10 They all paid attention to him, from the least of them to the greatest, and they said, “This man is called the Great Power of God!” 11 They were attentive to him because he had astounded them with his sorceries for a long time. 12 But when they believed Philip, as he preached the good news about the kingdom of God and the name of Jesus Christ, both men and women were baptized. 13 Then even Simon himself believed. And after he was baptized, he went around constantly with Philip and was astounded as he observed the signs and great miracles that were being performed.
14 When the apostles who were at Jerusalem heard that Samaria had welcomed God’s message, they sent Peter and John to them. 15 After they went down there, they prayed for them, so the Samaritans might receive the Holy Spirit. 16 For He had not yet come down on any of them; they had only been baptized in the name of the Lord Jesus. 17 Then Peter and John laid their hands on them, and they received the Holy Spirit.
18 When Simon saw that the Holy Spirit was given through the laying on of the apostles’ hands, he offered them money, 19 saying, “Give me this power too, so that anyone I lay hands on may receive the Holy Spirit.”
20 But Peter told him, “May your silver be destroyed with you, because you thought the gift of God could be obtained with money! 21 You have no part or share in this matter, because your heart is not right before God. 22 Therefore repent of this wickedness of yours, and pray to the Lord that the intent of your heart may be forgiven you. 23 For I see you are poisoned by bitterness and bound by iniquity.”
24 “Please pray to the Lord for me,” Simon replied, “so that nothing you have said may happen to me.”
25 Then, after they had testified and spoken the message of the Lord, they traveled back to Jerusalem, evangelizing many villages of the Samaritans. (HCSB)
Today’s lesson can be divided into three parts.
The introduction of Saul as the main persecutor of the church.
Philip’s evangelism in Samaria.
The story of Simon the Sorcerer.
Verses 1-3
Luke introduced Saul at the end of the previous chapter. Now, he introduces Saul as the main antagonist of the early church. Before moving on, let’s get a detailed picture of Saul from various sections of Scripture.
Born in Tarsus of Cilicia – Acts 22:3.
A Hebrew of Hebrews – Philippians 3:5.
The son of a Pharisee – Acts 23:6.
A Roman citizen – Acts 16:37.
Educated in Jerusalem by Gamaliel – Acts 22:3.
A devoted Pharisee – Acts 26:4-5.
A blameless life when measured against the Law – Philippians 3:6.
On the path to becoming a great leader in the Jewish faith – Galatians 1:14.
Zealous for the Law leading him to persecute the church – Galatians 1:13-14.
Served God with a clear conscience – 2 Timothy 1:3.
Persecuted both men and women to death – Acts 22:4.
Entered synagogues to arrest, imprison, and beat believers – Acts 22:19.
A blasphemer against Jesus – 1 Timothy 1:13.
When considering the background and characteristics of Saul, it is only by the grace of God that such a man could be used to be the greatest evangelist and church planter, as well as writing 28% of the New Testament.
A couple of points to consider over these first few verses.
The scattering mentioned likely pertains to the Hellenistic believers as the apostles were not scattered. The Hellenistic view that God was not bound to a place or nation would have rubbed the religious leaders of Judaism the wrong way. In contrast, the Aramaic-speaking Christians had remained faithful to some Jewish institutions. However, this led to the following actions.
The persecution and scattering led to the Gospel being spread quicker and further.
The second phase of the Great Commission began; the witness to all Judea and Samaria.
Saul began to “ravage” the church.
The Greek word used here would denote wild beasts such as lions, bears, or leopards tearing at the flesh.
He went from house to house, attacking both men and women.
Verses 4-8
Instead of being distraught by the turn of events from Saul’s persecution, the believers took the message of the Gospel to new fields.
A quick historical reminder about Samaritans; they were a mixture of Jewish and Gentile heritage. The region was formed when the Assyrians invaded and captured the ten northern tribes of Israel in 732 B.C., deporting some and resettling Gentiles into the region to intermarry with the Jews. The Samaritans had their own temple, priesthood, and both Jew and Samaritans opposed interaction with the other.
Now, let’s identify the essential points from these verses.
The Christians scattered from Jerusalem were faithful in proclaiming the Gospel in the areas where they went.
Philip was chosen as a deacon, Acts 6:5, but like Stephen, he grew into an influential evangelist, Acts 21:8.
In verse four, the word “preaching” means to evangelize.
In verse five, the word “proclaim” means to announce as a herald.
Philip was God’s chosen herald to spread the Gospel in Samaria.
To reject the messenger would mean to reject the message and the one who commissioned the herald to deliver it, God.
Philip not only shared the Gospel, but he also performed miracles among them.
Many who were demon-possessed were healed.
Many who had physical ailments were healed.
However, the emphasis is on the Gospel.
They believed in the Gospel because they saw the miracles.
In believing the Gospel, they were saved.
The miracles didn’t save them.
There was great joy among the inhabitants because of the work of Philip.
The Gospel had now begun its outward arc from Jerusalem.
Samaritans were part Jew and part Gentile.
God built a bridge between the two enemies and united them in Christ.
Soon the bridge would extend to the Gentiles in an ever-widening arc.
In the Gospel, there are no unacceptable people, no physical rejects, and no place for prejudice.
Verses 9-25
A basic biblical principle is that whenever there is a movement of God’s work, Satan will try and hijack that movement with false teachers or false doctrine. It happened in the Old Testament, and it continues now in the church age. The enemy doesn’t want the church to advance and win souls, so he will try anything to derail the work of the church.
Let’s further break this section down into two parts. Verses 9-13 and 14-25.
Verses 9-13
We see here a contrast between true holy work done through the power of the Holy Spirit and work that is done through other forces, often demonic or dark in nature. There are times that seemingly good works are, in fact, not done through holy power. Jesus warns of this in Matthew 7:21-23, even going so far as to say that some who do works in His name are deceivers. Let’s look at some details of this section of the passage.
Because the people were astounded and amazed at Simon’s tricks, they believed the things he said.
Scripture doesn’t say precisely what he said, but it does say that the people called him “the Great Power of God,” which he didn’t deny.
This was not only misleading the people as to where his “power” came from but was blasphemy since it wasn’t the work of God.
Simon was an example of those who practice “lawlessness” as described in 2 Thessalonians 2:1-12.
He was popular and recognized by the people.
They all paid attention to him.
He had been working among them for a long time.
He enjoyed the attention and adulation.
The work of the Holy Spirit through Philip now began to shift people from Simon to Philip.
The people saw the work of Philip.
People were healed.
Demons were cast out.
The people heard the Gospel message.
They became followers of Jesus.
They were baptized.
Simon was likely afraid he would lose all or most of his following.
He “believed.”
It was a false belief.
Jesus spoke about how the demons even believed in Him. Believing doesn’t mean following.
Simon’s belief was based on wanting to acquire the power he saw manifested in Philip.
Simon fooled Philip with his false belief.
Although Philip was doing work through the power of the Holy Spirit, Simon was able to fool him.
Both Jesus and Paul warn about false believers and/or teachers infiltrating the church and causing harm.
We must always be on guard against those who would harm the church from the inside.
Enemies from the outside are often easy to spot.
Enemies on the inside are much harder to see but often do more significant damage.
We don’t know for sure, but it’s possible the reason Simon followed Philip everywhere was to try and learn the “secret” behind Philip’s miracles.
Verses 14-25
Before we jump into the issue of Simon in this section of the passage, two other points need to be discussed.
The apostles sent Peter and John to Samaria. Why did this occur?
From a historical standpoint, we know that there was a deep and long divide between the Jews and the Samaritans. The two groups had their own view of Judaism and even a somewhat different Pentateuch. Unity is a critical factor in the church.
The Holy Spirit had fallen on them yet. This brings up point number two.
Why didn’t the Holy Spirit fall on them at conversion?
Just as the Jewish church had their Pentecost moment, now the Samaritan church will have theirs.
By having Peter and John go to them, lay hands on them, and for them to receive the Holy Spirit would demonstrate that they were no longer two separate people groups in Jesus’ church. They were now one.
Peter was given the keys to the kingdom of heaven by Jesus in Matthew 16:19.
Peter opened the door to the Jews at Pentecost.
He now opened the doors to the Samaritans.
He would later open the doors to the Gentiles in Acts 10.
The first ten chapters in Acts show a transition from Jew to Samaritan to Gentile.
Now let’s move on to the conclusion of the narrative addressing Simon’s prideful heart.
Just as in Simon’s following Philip around to see if he could discover the secret behind the power of Philip’s ministry, he now sees Peter and John lay hands on the people and wants the same ability. However, he views it as a commodity and thinks he can purchase it from the apostles. We can draw a few conclusions from the final section of this passage.
Simon was never truly converted.
May your silver be destroyed with you.
You have no share in this matter.
Your heart is not right before God.
Repent of your wickedness. This phrase is usually reserved for unbelievers.
He was poisoned by bitterness.
He was bound by iniquity.
All of these factors lead to an overwhelming conclusion that Simon was never saved.
Simon’s response is also telling.
He seems more concerned about avoiding the consequences that Peter pronounced.
Instead of offering a prayer of repentance, he asks Peter to pray for him.
We shouldn’t confuse this with asking others to pray for our needs.
However, only the individual can repent and pray for forgiveness.
Those who won’t pray a prayer of repentance for themselves won’t enter God’s kingdom.
This narrative shows how close a person can get to salvation and still not cross the threshold.
Simon heard the Gospel.
Simon saw the miracles.
He made a verbal profession of faith.
He was baptized.
He was never born again.
He was a clever counterfeit.
If he was not discovered, he could have caused untold damage from inside the church.
Peter and John then make their way back to Jerusalem.
As they passed through Samaria on the return journey, they shared the Gospel.
They didn’t waste an opportunity to reach the lost.
Through the efforts of Philip, Peter, and John, the Gospel was now spreading throughout Samaria.
Applications
Ministry must be done in the power of the Holy Spirit. Successful ministry is never done in our strength. It may appear to work for a time, but eventually, it will crumble, and nothing will be left.
We must always be on the lookout for counterfeit Christians who would undermine the church from within. These same people would also cause the church to look foolish to those on the outside who need to hear the Gospel and come to salvation.
Don’t let pride and jealousy stand between you and salvation. Simon had an unhealthy desire for the power that he saw demonstrated, and instead of submitting to Christ and being used for kingdom work, he tried a shortcut. No matter where God places you, no matter your spiritual gifting, be joyful as you contribute to the kingdom.
Always look for opportunities to share the Gospel, even when you aren’t planning on sharing. Peter and John didn’t waste the opportunities on the trip back to Jerusalem. We run into people every day who are on the path to hell. Don’t miss those chances to share.
Acts Lesson Sixteen: Acts 7:44-60 – Stephen’s Sermon Part 3
44 “Our ancestors had the tabernacle of the testimony in the wilderness, just as He who spoke to Moses commanded him to make it according to the pattern he had seen. 45 Our ancestors in turn received it and with Joshua brought it in when they dispossessed the nations that God drove out before our fathers, until the days of David. 46 He found favor in God’s sight and asked that he might provide a dwelling place for the God of Jacob. 47 But it was Solomon who built Him a house. 48 However, the Most High does not dwell in sanctuaries made with hands, as the prophet says:
49 Heaven is My throne,
and earth My footstool.
What sort of house will you build for Me?
says the Lord,
or what is My resting place?
50 Did not My hand make all these things?
51 “You stiff-necked people with uncircumcised hearts and ears! You are always resisting the Holy Spirit; as your ancestors did, so do you. 52 Which of the prophets did your fathers not persecute? They even killed those who announced beforehand the coming of the Righteous One, whose betrayers and murderers you have now become. 53 You received the law under the direction of angels and yet have not kept it.”
54 When they heard these things, they were enraged in their hearts and gnashed their teeth at him. 55 But Stephen, filled by the Holy Spirit, gazed into heaven. He saw God’s glory, with Jesus standing at the right hand of God, and he said, 56 “Look! I see the heavens opened and the Son of Man standing at the right hand of God!”
57 Then they screamed at the top of their voices, covered their ears, and together rushed against him. 58 They threw him out of the city and began to stone him. And the witnesses laid their robes at the feet of a young man named Saul. 59 They were stoning Stephen as he called out: “Lord Jesus, receive my spirit!” 60 Then he knelt down and cried out with a loud voice, “Lord, do not charge them with this sin!” And saying this, he fell asleep. (HCSB)
In this lesson, we conclude Stephen’s speech before the Sanhedrin and his subsequent martyrdom. I’ll be breaking this passage into three sections.
God’s real tabernacle – verses 44-50.
Resisting the Holy Spirit – verses 51-53.
The First Christian martyr – verses 54-60.
God’s Real Tabernacle – 44-50
This section begins with reference to the “tabernacle of the testimony,” which may seem out of place but is connected back to the quote from Amos regarding the tent and star worship. The closer connection revolves around the ideas of the rejection of God, idolatry, and false worship, the primary themes in the wilderness section of the sermon. Those themes are still present here, but Stephen focuses on the object that has resulted in false worship and rejection, the temple.
While Israel lived in the wilderness, the tabernacle was the place of worship. The term “testimony” referred to the stone tablets of the law that were kept in the ark. The tabernacle was provided by God, to His precise guidelines, and the pattern given to Moses. The tabernacle was the place of worship from the time of Moses until the time of David. A change in fortunes occurs once David desired to build a “dwelling place” for God. We know that David didn’t build the temple; he only made known his desire to build it. We read in 2 Samuel 7:1-17 that God didn’t want a dwelling place; He was perfectly content with the tabernacle. Solomon built the temple, and the trouble began as Stephen states in verse 48, “However, the Most High does not dwell in sanctuaries made with hands.” Stephen follows it with a quote from Isaiah 66:1-2. The passage from Isaiah shows that it is folly to build a house for the creator of the universe since God made all things.
Theologians have debated whether Stephen was rejecting the temple or offering a critique of what the temple had become due to the religious leaders’ failed leadership. From a contextual analysis of Stephen’s entire sermon, it seems he is critiquing the practices and not the location. Stephen is not rejecting the temple as a place of worship. Instead, he is pointing out the abuse of the temple by making it into something other than a location to worship God. By stating in verse 48 that the temple was “made with hands,” he was connecting it to the golden calf in the wilderness. The temple had become an idol to the Jewish religious leaders, and in so doing, the temple had become a replacement for a living relationship with God; the man-made house is worshipped, not God.
We know from Scripture that God is not confined to a specific location.
God revealed Himself to Abraham in Mesopotamia.
God revealed Himself to Moses in the wilderness by Mt. Sinai.
God delivered the people from Egypt.
The tabernacle was a representation of what true worship should look like. God was with His people wherever they might be; He was not tied down to a parcel of land or a place. In contrast, the temple was intended to be a house in Israel, a place for them to express their devotion and submission to God. Stephen points out that it had become not a house for worship but a house for God. A place where Israel attempted to imprison God and manipulate Him according to their desires and concerns. At this point in Israel’s history, the temple had become a symbol of Jewish exclusivism and a rallying point for nationalism.
His point was ignored, and the nationalistic movement became so strong that it eventually led to the temple being destroyed in A.D. 70. The warnings issued by both Jesus and Stephen had been ignored.
Resisting the Holy Spirit – 51-53
In these verses, Stephen applies a classic rhetorical methodology where the speaker applies the lessons from the previous sections of his speech in a direct and often emotional appeal to the listeners in an attempt for them to act. In the case of Stephen’s speech, the purpose was not to “beat up” his Jewish audience; it was an attempt to move them to repentance.
He accused them of being “stiff-necked…, with uncircumcised hearts and ears.”
They were behaving like pagans.
They were always resisting the work of the Holy Spirit.
They resisted and, in some cases, killed the prophets who brought God’s messages.
The prophets they resisted were the ones who brought the message of the coming Messiah.
They were responsible for killing the Messiah.
The purpose of Stephen’s speech becomes more apparent. The historical presentation illustrated Israel’s continuous rejection of the leaders God appointed.
Moses – rejected.
Stephen – rejected.
Prophets – rejected or killed.
Theoretically, it would seem that Israel had learned some painful lessons through their struggles over the years. Stephen points out that no lesson had been learned; they were still just as stubborn and rebellious as ever.
Jesus – killed.
It is quite possible that Stephen realized his trial was hopeless without him compromising the faith. Therefore, Stephen used this one last chance to share his beliefs in the hope that the religious leaders would finally repent and submit to the lordship of Jesus. Stephen’s speech was a defense. It was one final chance to share the truth of the Gospel message.
The First Christian martyr – verses 54-60.
The directness of Stephen’s speech in the preceding three verses set off the Sanhedrin. The terms “enraged” and “gnashed” in modern interpretation fall short of the depth of the emotions that fill the Sanhedrin. In their minds, the person on trial, Stephen, had attempted to flip the table and accuse them of acting against God. In addition, Stephen’s response in verse 56 infuriated the Sanhedrin even further. One point needs to be discussed regarding the term “standing” in verses 55 and 56.
Is it just a variation in expression instead of saying Jesus was seated at the right hand of God?
Does it represent Jesus rising from His seat to welcome the martyr?
Does it represent Jesus as the defense counsel, indicating that Stephen is innocent?
Is it a connection to Daniel 7:13-14, where the Son of Man stands before the Ancient of Days?
Does it represent Jesus in the role of the judge in the case?
Any or all of the options are possible.
The ramifications of the vision were not lost on the Sanhedrin. In the Sanhedrin’s mind, there were only two conclusions to the vision.
If it was true, they were condemned.
If it was false, Stephen was committing blasphemy.
The result is that mob-like action now occurred. The irony is that to complete their unholy actions, they took Stephen outside Jerusalem to preserve its sanctity, to execute the stoning. There is strong debate about whether Stephen was the victim of a “lynch mob” or a formal verdict from the Sanhedrin.
Formal verdict.
Stephen was on trial before the Sanhedrin.
He was killed by stoning.
Lynch mob.
The Sanhedrin didn’t have the legal right to carry out executions during the Roman occupation; John 18:31.
The stoning didn’t fit the pattern of Jewish execution by stoning outlined in the Mishna.
Stoning was conducted outside the city.
The stoning was done by those who were witnesses against the condemned person.
A formal stoning followed specific procedures.
Victims were stripped.
They were pushed over a 10 to 12-foot cliff.
They were then rolled over on their chests.
The first witness would push as large a stone as they could over the cliff onto the condemned.
If the condemned survived the first stone, the second witness repeats the stoning. This would be repeated as long as necessary, but often the condemned didn’t survive the first stone.
The picture of Stephen’s stoning doesn’t fit this pattern.
Stephen wasn’t stripped.
The witnesses were partially stripped.
It is doubtful that Stephen could’ve knelt or offered prayers if a large stone fell on him from ten feet above.
The picture here is of an angry mob throwing any stones they could find at Stephen.
Instead of his death being swift, it was likely a long, drawn-out, and horrifying experience.
Stephen appears to follow the same pattern as Jesus as he faced death. His words “Lord Jesus, receive my spirit” echo what Jesus prayed as He was on the cross. Those words are also part of an ancient Jewish prayer based on Psalm 31:5. Stephen then became the first Jewish martyr.
Finally, the next main character appears on the scene, Saul. We can only speculate whether Saul played an active role in the stoning or was an observer to the proceedings.
Applications
Do we understand what true worship is and is not? The Sanhedrin tied it to a thing (temple) instead of a relationship. Christian worship is not confined to certain times of the week or a specific location. Worship is how we live our lives and how we shine the light of Jesus. When we make worship anything other than our relationship with God, we are engaging in some form of idolatry.
We should live in the power and control of the Holy Spirit. It is evident from chapter seven that Stephen was empowered and calmed by the Holy Spirit. This is in stark contrast with the actions of the Sanhedrin, who acted like an out-of-control mob and disregarded their own doctrinal instructions.
Some of us may be called to be a martyr. This is a sobering reality of being a Christian. In some locations, it may be a bigger reality than in others. Not only should we prepare ourselves for the possibility, but we should also pray for our brothers and sisters in those parts of the world; first, that their faith does not waver, and second, for their protection.
Acts Lesson Fifteen: Acts 7:17-43 – Stephen’s Sermon Part 2
17 “As the time was drawing near to fulfill the promise that God had made to Abraham, the people flourished and multiplied in Egypt 18 until a different king who did not know Joseph ruled over Egypt. 19 He dealt deceitfully with our race and oppressed our ancestors by making them leave their infants outside, so they wouldn’t survive. 20 At this time Moses was born, and he was beautiful in God’s sight. He was cared for in his father’s home three months, 21 and when he was left outside, Pharaoh’s daughter adopted and raised him as her own son. 22 So Moses was educated in all the wisdom of the Egyptians and was powerful in his speech and actions.
23 “As he was approaching the age of 40, he decided to visit his brothers, the Israelites. 24 When he saw one of them being mistreated, he came to his rescue and avenged the oppressed man by striking down the Egyptian. 25 He assumed his brothers would understand that God would give them deliverance through him, but they did not understand. 26 The next day he showed up while they were fighting and tried to reconcile them peacefully, saying, ‘Men, you are brothers. Why are you mistreating each other?’
27 “But the one who was mistreating his neighbor pushed him away, saying:
Who appointed you a ruler and a judge over us? 28 Do you want to kill me, the same way you killed the Egyptian yesterday?
29 “At this disclosure, Moses fled and became an exile in the land of Midian, where he fathered two sons. 30 After 40 years had passed, an angel appeared to him in the wilderness of Mount Sinai, in the flame of a burning bush. 31 When Moses saw it, he was amazed at the sight. As he was approaching to look at it, the voice of the Lord came: 32 I am the God of your fathers—the God of Abraham, of Isaac, and of Jacob. So Moses began to tremble and did not dare to look.
33 “Then the Lord said to him:
Remove the sandals from your feet, for the place where you are standing is holy ground. 34 I have observed the oppression of My people in Egypt; I have heard their groaning and have come down to rescue them. And now, come, I will send you to Egypt.
35 “This Moses, whom they rejected when they said, Who appointed you a ruler and a judge?—this one God sent as a ruler and a redeemer by means of the angel who appeared to him in the bush. 36 This man led them out and performed wonders and signs in the land of Egypt, at the Red Sea, and in the wilderness 40 years.
Israel’s Rebellion against God
37 “This is the Moses who said to the Israelites, God will raise up for you a Prophet like me from among your brothers. 38 He is the one who was in the congregation in the wilderness together with the angel who spoke to him on Mount Sinai, and with our ancestors. He received living oracles to give to us. 39 Our ancestors were unwilling to obey him, but pushed him away, and in their hearts turned back to Egypt. 40 They told Aaron:
Make us gods who will go before us. As for this Moses who brought us out of the land of Egypt, we don’t know what’s happened to him.
41 They even made a calf in those days, offered sacrifice to the idol, and were celebrating what their hands had made. 42 Then God turned away and gave them up to worship the host of heaven, as it is written in the book of the prophets:
House of Israel, did you bring Me offerings and sacrifices
40 years in the wilderness?
43 No, you took up the tent of Moloch
and the star of your god Rephan,
the images that you made to worship.
So I will deport you beyond Babylon! (HCSB)
In this lesson, we’ll continue Stephen’s defense before the Sanhedrin, concentrating on Israel’s
initial rejection and acceptance of Moses as a deliver. Stephen’s discussion is broken into
three forty-year sections, covering the three major portions of Moses’ life.
Moses’ upbringing in Pharaoh’s house, verses 17-22.
The initial rejection of Moses and his life in Midian, verses 23-29.
God’s calling at the burning bush and the Exodus period, verses 30-43.
Just as Joseph bore similarities to Jesus, Moses also shares similarities.
He was persecuted and almost killed as a child.
Exodus 1:22.
Matthew 2:13-20.
He refused a life of comfort in order to save his people.
Hebrews 11:24-26.
Matthew 4:8-10.
He was rejected the first time he tried to save Israel.
Exodus 2:11-14.
Isaiah 53:3.
He became a shepherd.
Exodus 3:1.
John 10
He took a Gentile bride during his rejection.
Exodus 2:21.
The church, including Gentiles, being the bride of Christ.
He was accepted by his people the second time.
Exodus 4:29-31.
Acts 7:5.
He delivered his people from bondage through the blood of the lamb.
Exodus 12.
1 Peter 2:24.
Moses was a:
Prophet – Deuteronomy 18:15-19.
A priest – Psalm 99:6.
A king – Deuteronomy 33:4-5.
Moses Early Life: Verses 17-22
Although Israel’s early time in Egypt was relatively easy and prosperous, the situation had changed radically by the time of Moses. Pharaoh became increasingly alarmed by the ever-increasing number of Israelites and was determined to limit their influence. Pharaoh also enslaved the Jews to perform manual labor in Egypt and committed infanticide to reduce their numbers. However, even as the Jews were being oppressed, God showed His favor in protecting and preparing Moses for his future role.
Moses was adopted by Pharaoh’s daughter and raised as her own son.
Moses was thoroughly trained in all the wisdom of the Egyptians.
Extra-biblical historical records indicate that the best teachers were used to train Moses.
The reference to Moses being powerful in speech may come as a surprise since Moses told Yahweh that he lacked in eloquence. The passage is probably a reference to Moses’ writing ability, but there is no conclusive evidence supporting or denying that position.
Stephen’s point in listing these details to a story familiar with the Sanhedrin is that God can and has used non-Jews for His purposes.
The stage is now set for the second phase of Moses’ life. Israel was being oppressed, but God was faithful to His promises. A deliverer had been raised and trained for the role. God was walking with Moses.
The initial rejection of Moses and his life in Midian; verses 23-29.
There are two major themes presented in this section.
Israel’s rejection of its divinely appointed deliverer, Moses.
Moses’s time as a pilgrim away from his people.
There is a critical interpretative point that is missing in the translation from Greek to English. The issue is with the word “visit.” Luke uses it in both his gospel and here to indicate someone sent by God to oversee and care for His people. As God’s emissary, Moses went to look after his fellow Israelites and, upon seeing one of his brothers being abused by an Egyptian, he went to that man’s defense and ended up killing the Egyptian. It should be noted that the Old Testament account does not make a reference to Moses “avenging” the Israelites. Instead, this was Stephen’s interpretation of the event. In the role of God’s emissary, Moses applied divine vengeance to the offending Egyptian. Moses assumed the Israelites would see that he was a rescuer sent by God, but they didn’t interpret it that way.
The following day Moses attempted to mediate a dispute between two Israelites. The Old Testament makes no mention of Moses being a reconciler. Once again, this is Stephen’s interpretative account to emphasize Moses’ role as God’s representative. Verses 27b-28 are a direct quote from Exodus 2. Stephen’s point is that God made Moses the ruler and judge for Israel as His appointed leader.
Although Moses fled because of Pharaoh’s wrath, it was the knowledge among the Israelites that Moses had killed an Egyptian that alerted him to the danger that he faced and that his life was in the balance. This emphasizes that Moses’ flight was tightly connected to Israel’s rejection of him, putting his life in danger and forcing him to flee Egypt. Stephen once again stresses that God can’t be tied down to a single place or people.
God’s calling at the burning bush and the Exodus period: verses 30-43.
Verses 30-34
Stephen focuses on God’s revelation to Moses. Stephen has two main points in mind in these verses.
The revelation takes place outside the holy land.
Holy ground can be found anywhere, even far from the temple in Jerusalem. God is not tied to a location.
God reveals Himself as the God of the patriarchs.
Moses had fearful reverence for God.
God chose Moses as the deliverer for Israel.
God had promised to deliver Israel.
God was faithful to His promise. Now, He had chosen the man to deliver them.
Verses 35-36
The relation between Moses and Jesus is now connected.
Moses.
God had chosen him as the means for deliverance.
Moses was the redeemer of Israel.
Moses performed signs and wonders in Egypt.
The people rejected him as God’s appointed deliverer, “Who appointed you a ruler and a judge?”
Jesus.
God the Father sent Jesus as the means to deliver Israel from the bondage of sin and death.
Jesus is the eternal redeemer.
Jesus performed signs and wonders and then empowered the apostles to continue that work.
Israel rejected Him as the divinely sent redeemer.
Verses 37-38
Moses was more than a foreshadowing of Jesus.
Moses prophesied the coming of Christ.
Moses was in the congregation, ekklesia, in the wilderness and gave the “living oracles” to Israel.
Ekklesia is the usual word for the assembly of Israel in the Septuagint.
It is also the term used by Christians for New Testament church assemblies.
Just as Jesus mediates for us with the Father, Moses was the mediator between Israel and the angel of God.
The “living oracles” (Law).
This was given to Moses by the angels through the direction of God the Father.
Christ would be the fulfillment of the living oracles.
Verses 39-41
Here Stephen highlights the apostasy that Israel committed in the wilderness, specifically the incident with the golden calf and the rejection of Moses as their deliverer.
The nation of Israel, in general, had pushed Moses away and rejected him as their deliverer.
They claimed they didn’t know what happened to Moses, and they showed no desire to discover his fate.
Their “hearts” turned back to their previous place of bondage, Egypt.
Instead of following the living God, they were determined to follow idols.
Rejecting God’s messenger is rejecting God.
The calf was described as an idol.
Idolatry is following the things made by human hands.
Stephen is now getting ready to tie the temple into the discussion.
In the wilderness, Israel, along with Aaron, the priest, had distorted the pure worship of God.
The temple in Stephen’s day was also guilty of distorting the pure worship of God.
Verses 42-43
This section tells how God handled the apostasy of Israel. The phrase “host of heaven” in the original Greek is not referring to angels. The reference here is to stars, suns, and moons. It literally means that the people can worship the sky and not the living God. Paul makes a similar reference in Romans 1:24-28. It is one of the most fearful judgments when God turns us over to our sinful desires and lets our rebellious nature lead us to ruin.
Stephen quotes from Amos 5:25-27 to show the idolatrous practices of Israel while they were in the wilderness. His point in quoting the passage from Amos is, “did you bring me sacrifices?” Israel made sacrifices in the desert to golden calves and heavenly bodies, but not to God. The wilderness days of Israel were days of apostasy, which ultimately resulted in exile. There is likely a veiled charge against the Sanhedrin that the same fate awaited them unless they turned from their rejection of Christ.
As we review Stephen’s speech to the Sanhedrin so far, three main themes are stressed.
God’s activity is not confined to the geographical land of Israel.
God spoke to Abraham in Mesopotamia and Haran.
He blessed Joseph in Egypt.
He spoke to Moses in the desert.
He performed signs and wonders in Egypt, the Red Sea, and the desert.
He gave Israel the Law at Mount Sinai.
Worship acceptable to God is not confined to the Jerusalem temple.
The burning bush was holy ground.
Moses encountered God at Mount Sinai and was giving “living oracles.”
The tabernacle was a suitable place of worship for the nation of Israel.
To suggest the suppression or destruction of the temple was not blasphemy because God was independent of any temple.
The Jews have constantly rejected God’s representatives.
The patriarchs rejected Joseph.
Moses was rejected when he tried to mediate a dispute between two Jews.
The message of Moses was rejected, and the Israelites made a golden calf.
Applications.
We need to remember that God is not confined to a location. No nation, church, or denomination has a monopoly on God. He is omnipresent and can use people across the globe to accomplish His purposes. God is just as likely to be active in a remote area as in a fancy church building.
Don’t limit worship to 1 1/2 hours on a Sunday morning at a building. Our lives should be an example of worship. As we work, interact with others, or go about our business, we should do it in a worshipful manner, shining the light of Jesus to those around us. Being a follower of Jesus is a lifestyle, not a once-a-week event.
Be careful before rejecting the teaching or message of those involved in ministry. We should carefully examine it against what is contained in Scripture to make sure it isn’t false. If the religious leaders of Israel had done that, they would have discovered who Jesus was, and instead of rejecting Him, they would have followed Him. We need to have a spirit of discernment regarding those who preach and teach us. If it lines up with Scripture, follow it. If not, challenge them or find a new church.
Acts Lesson Fourteen: 7:1-16 – Stephen’s Sermon Part 1
“Is this true?” the high priest asked. 2 “Brothers and fathers,” he said, “listen: The God of glory appeared to our father Abraham when he was in Mesopotamia, before he settled in Haran, 3 and said to him:
Get out of your country
and away from your relatives,
and come to the land
that I will show you.
4 “Then he came out of the land of the Chaldeans and settled in Haran. From there, after his father died, God had him move to this land you now live in. 5 He didn’t give him an inheritance in it, not even a foot of ground, but He promised to give it to him as a possession, and to his descendants after him, even though he was childless. 6 God spoke in this way:
His descendants would be strangers
in a foreign country,
and they would enslave
and oppress them 400 years.
7 I will judge the nation
that they will serve as slaves, God said.
After this, they will come out
and worship Me in this place.
8 Then He gave him the covenant of circumcision. After this, he fathered Isaac and circumcised him on the eighth day; Isaac did the same with Jacob, and Jacob with the 12 patriarchs. 9 “The patriarchs became jealous of Joseph and sold him into Egypt, but God was with him 10 and rescued him out of all his troubles. He gave him favor and wisdom in the sight of Pharaoh, king of Egypt, who appointed him ruler over Egypt and over his whole household. 11 Then a famine and great suffering came over all of Egypt and Canaan, and our ancestors could find no food. 12 When Jacob heard there was grain in Egypt, he sent our ancestors the first time. 13 The second time, Joseph was revealed to his brothers, and Joseph’s family became known to Pharaoh. 14 Joseph then invited his father Jacob and all his relatives, 75 people in all, 15 and Jacob went down to Egypt. He and our ancestors died there, 16 were carried back to Shechem, and were placed in the tomb that Abraham had bought for a sum of silver from the sons of Hamor in Shechem. (HCSB)
Although I would have preferred to cover Stephen’s sermon in one lesson, I felt that would be too long. Therefore, I’ll break it into a series of studies, most likely three, to cover the material in sufficient detail. In this lesson, we’ll cover the first part, from Abraham to the Patriarchs in Egypt.
This lesson is divided into two sections. The first covers verses 1-8, God’s covenant with Abraham, and the second covers verses 9-16, Israel’s rejection of Joseph.
God’s covenant with Abraham:God’s history with his people began with God’s call to Abraham to leave his country for an unknown destination.
Verse 1
The high priest follows the standard protocol for charges presented against a person before the Sanhedrin. The accused is allowed to respond to the charges. If effect, the high priest is asking, “Are these charges true?” “How do you plead, guilty or innocent?”
The speech follows, the longest of any address in Acts, appears on the surface to be unrelated to the charges that were brought against Stephen. However, as we work our way through it, we’ll see that the charges were subtly addressed and redirected toward those accusing him. Stephen was skillfully leading the Sanhedrin, preparing them for a more direct denouncement in the final part of his speech. His speech contains two main themes.
God can never be tied down to one land or place, and, hence, His people are closest to Him when they are a “pilgrim people,” a people on the move to accomplish His will.
Throughout the Old Testament days, the nation of Israel never disassociated God’s blessing from His gift and call to a specific piece of land.
Stephen directly challenges this notion, illustrating that God’s blessings often occurred outside the promised land.
God can meet His people anywhere, and each of those locations should be viewed as holy ground.
Israel had a historical pattern of constantly resisting and rejecting the leaders God appointed. In this lesson, the leader they will reject is Joseph. This theme will be the stake through the heart of Stephen’s speech as he accuses the religious leaders of God’s chosen people of rejecting the very one they should be anticipating. The fulfillment of Israel’s true worship is the Messiah, and in rejecting Him, they were rejecting what ultimately the temple was all about.
Verses 2-8
The first thing to note about Stephen’s defense is that he shows great respect to the Sanhedrin, calling them his brothers and fathers. Stephen’s address to the Sanhedrin, which takes up almost all but a few verses in chapter seven, begins and ends with the phrase “God of glory” or “God’s glory.” If we remember back to the end of chapter six, we’ll recall that Stephen’s face shone like an angel, most likely in some way an expression of God’s glory. Scripture tells us and reminds us throughout that Israel is God’s chosen people, and as such, they were privileged to have that glory as part of their inheritance.
Romans 9:4 They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the temple service, and the promises.
However, through Old Testament history, we know that little by little, God’s glory had departed from the nation of Israel.
First, from the tabernacle. 1 Samuel 4:19-22 Eli’s daughter-in-law, the wife of Phinehas, was pregnant and about to give birth. When she heard the news about the capture of God’s ark and the deaths of her father-in-law and her husband, she collapsed and gave birth because her labor pains came on her. 20 As she was dying, the women taking care of her said, “Don’t be afraid. You’ve given birth to a son!” But she did not respond or pay attention. 21 She named the boy Ichabod, saying, “The glory has departed from Israel,” referring to the capture of the ark of God and to the deaths of her father-in-law and her husband. 22 “The glory has departed from Israel,” she said, “because the ark of God has been captured.”
Second, from the temple. Ezekiel 10:4, 18 Then the glory of the Lord rose from above the cherub to the threshold of the temple. The temple was filled with the cloud, and the court was filled with the brightness of the Lord’s glory… Then the glory of the Lord moved away from the threshold of the temple and stood above the cherubim.
But now, God’s glory had returned in the form of Jesus, but the nation of Israel had once again rejected their God.
John 1:14 The Word became flesh and took up residence among us. We observed His glory, the glory as the One and Only Son from the Father, full of grace and truth.
The glory of God had appeared to Abraham, telling him to leave his home and move to Canaan. Although Stephen quotes Genesis 12:1 in verse three of this passage, the preceding verse references Genesis 15:7. This subtle connection indicates that God was in control of Abraham’s movements from the very beginning. It was no coincidence that the family had first moved to Haran and then again to Canaan.
God appeared to Abraham before he ever saw the promised land. But Abraham never had an inheritance there. The promised land was never his land; it was for his descendants. The key theme is the promise of God. The Jews, and many Christians, have always understood God as the God of promise who never fails to deliver. For us, the promised land is heaven. For Abraham is could only mean a geographical location. However, Stephen makes a point that the geographical location is not the ultimate evidence of God’s blessing by the use of the phrase “not even a foot of ground.” Stephen’s point is that Abraham had no possession in the promised land, yet God was with him the entire journey. The promise of an inheritance to Abraham’s descendants was a promise in its fullest sense since at the time it was given to him, Abraham had neither land nor an heir to possess the land.
Verses 6-7 provide the pattern for the fulfillment of God’s promise, combining Genesis 15:13-14 and Exodus 3:12. Abraham’s descendants would be sojourners in a foreign land, Egypt. They would be enslaved and mistreated for about 400 years. They would eventually be delivered by another leader chosen by God and through the judgment of God on leaders of Egypt. After their deliverance, Israel would worship God “in this place.” These verses illustrate the promise-fulfillment pattern for the entire historical picture that Stephen is painting. God repeatedly renews His promise despite the constant failure of the people in rejecting their leaders over and over. The temple should have been the fulfillment of the promised goal to “worship Me in this place.” However, the real goal of God’s promise to Abraham was not the land; it was the freedom to worship and devote themselves to God. But we know that even the temple was not able to fulfill the promise. The promise is only fulfilled in Jesus.
Verse eight is a quick transition point. It indicates the beginning of the fulfillment of God’s promises to Abraham and progresses through a brief history of the patriarchs. The covenant of circumcision implies the birth of children, and the circumcision of Isaac confirms that God kept His promise of providing descendants to Abraham. The stage is now set for the next step in Stephen’s promise-fulfillment narrative, the story of Joseph.
Rejection of Joseph: Though Stephen never mentioned the Lord’s name, the parallel between Joseph and Jesus would likely surface in the minds of Stephen’s listeners. Both were loved by their fathers; both were sent to a foreign land; both brought blessing to the people, and both were restored to positions of glory at the end of their trials.
Verses 9-10
Before digging into this section of the passage, let’s look at the ways that Joseph resembled Christ.
He was loved by his father.
Genesis 37:3 Now Israel loved Joseph more than his other sons because Joseph was a son born to him in his old age, and he made a robe of many colors for him.
Matthew 3:17 And there came a voice from heaven: This is My beloved Son. I take delight in Him!
He was hated by his brethren.
Genesis 37:4-8 When his brothers saw that their father loved him more than all his brothers, they hated him and could not bring themselves to speak peaceably to him. 5 Then Joseph had a dream. When he told it to his brothers, they hated him even more. 6 He said to them, “Listen to this dream I had: 7 There we were, binding sheaves of grain in the field. Suddenly my sheaf stood up, and your sheaves gathered around it and bowed down to my sheaf.” 8 “Are you really going to reign over us?” his brothers asked him. “Are you really going to rule us?” So they hated him even more because of his dream and what he had said.
John 15:25 But this happened so that the statement written in their scripture might be fulfilled: They hated Me for no reason.
He was envied by his brethren.
Genesis 37:11 His brothers were jealous of him, but his father kept the matter in mind.
Mark 15:10 For he knew it was because of envy that the chief priests had handed Him over.
He was sold for the price of a slave.
Genesis 37:28 When Midianite traders passed by, his brothers pulled Joseph out of the pit and sold him for 20 pieces of silver to the Ishmaelites, who took Joseph to Egypt.
Matthew 26:15 and said, “What are you willing to give me if I hand Him over to you?” So they weighed out 30 pieces of silver for him.
He was humbled as a servant.
Genesis 39:1-2 Now Joseph had been taken to Egypt. An Egyptian named Potiphar, an officer of Pharaoh and the captain of the guard, bought him from the Ishmaelites who had brought him there. 2 The Lord was with Joseph, and he became a successful man, serving in the household of his Egyptian master.
Philippians 2:7a Instead He emptied Himself by assuming the form of a slave, taking on the likeness of men.
He was falsely accused.
Genesis 39:16-18 She put Joseph’s garment beside her until his master came home. 17 Then she told him the same story: “The Hebrew slave you brought to us came to make a fool of me, 18 but when I screamed for help, he left his garment with me and ran outside.”
Matthew 26:59-60 The chief priests and the whole Sanhedrin were looking for false testimony against Jesus so they could put Him to death. 60 But they could not find any, even though many false witnesses came forward. Finally, two who came forward 61 stated, “This man said, ‘I can demolish God’s sanctuary and rebuild it in three days.’ ”
He was exalted to honor.
Genesis 41:38-40 Then Pharaoh said to his servants, “Can we find anyone like this, a man who has God’s spirit in him?” 39 So Pharaoh said to Joseph, “Since God has made all this known to you, there is no one as intelligent and wise as you are. 40 You will be over my house, and all my people will obey your commands. Only with regard to the throne will I be greater than you.”
Philippians 2:9-11 For this reason God highly exalted Him and gave Him the name that is above every name, 10 so that at the name of Jesus every knee will bow — of those who are in heaven and on earth and under the earth — 11 and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
He was not recognized by his brethren the first time.
Genesis 42:8 Although Joseph recognized his brothers, they did not recognize him.
Acts 3:17 “And now, brothers, I know that you did it in ignorance, just as your leaders also did.
He revealed himself to them the second time.
Genesis 45:1 Joseph could no longer keep his composure in front of all his attendants, so he called out, “Send everyone away from me!” No one was with him when he revealed his identity to his brothers.
Zechariah 12:10 “Then I will pour out a spirit of grace and prayer on the house of David and the residents of Jerusalem, and they will look at Me whom they pierced. They will mourn for Him as one mourns for an only child and weep bitterly for Him as one weeps for a firstborn.
While rejected by his brethren, he took a Gentile bride.
Genesis 41:45 Pharaoh gave Joseph the name Zaphenath-paneah and gave him a wife, Asenath daughter of Potiphera, priest at On. And Joseph went throughout the land of Egypt.
Acts 15:6-11 Then the apostles and the elders assembled to consider this matter. 7 After there had been much debate, Peter stood up and said to them: “Brothers, you are aware that in the early days God made a choice among you, that by my mouth the Gentiles would hear the gospel message and believe. 8 And God, who knows the heart, testified to them by giving the Holy Spirit, just as He also did to us. 9 He made no distinction between us and them, cleansing their hearts by faith. 10 Now then, why are you testing God by putting a yoke on the disciples’ necks that neither our ancestors nor we have been able to bear? 11 On the contrary, we believe we are saved through the grace of the Lord Jesus in the same way they are.”
Stephen’s point is that the Jews treated Christ in the same way that the patriarchs treated Joseph. Just as Joseph suffered to save his people, Christ also suffered to save Israel and Gentiles; yet the Jews rejected Him.
Israel’s rejection of delivers.
Joseph.
His brothers rejected him the first time and sold him into slavery.
The brothers recognized him the second time when they returned to Egypt for more food.
Moses.
Israel rejected him the first time he tried to deliver Israel from bondage.
When Moses came a second time, Israel accepted him, and he led them on a journey of deliverance.
Jesus.
Israel rejected their Messiah when He came the first time.
When Jesus comes a second time, Israel will recognize and receive Him.
Verse 11
God was not on the side of the jealous brothers, as famine and great suffering came over them. This verse serves as a bridge between what had transpired regarding Joseph and the circumstances surrounding the rest of the family.
Verse 12-13
There are two main points in these two verses.
Judgment.
God was passing judgment on the land, which also included Joseph’s family.
However, this judgment was not final. Joseph was the instrument that God used to deliver them.
Although this point is not explicit in Stephen’s oratory, the Sanhedrin would be intimately familiar with the details surrounding those events.
Initial blindness, secondary sight.
Joseph’s brothers would only recognize him on their second visit.
Moses was initially rejected but followed the second time.
Israel rejected Jesus when He revealed Himself. Now, Stephen was “revealing” their Messiah a second time in the hope that some would recognize and follow their deliverer.
A secondary point to consider in these two verses is that both the deliverance by Joseph and Moses occurred outside the promised land. The special acts of deliverance that Stephen spoke about all occurred outside of the borders of Israel. God can, and has, worked out His master plan of salvation in Gentile territory, clearly demonstrating that He is willing to impact and include all people in redemption. The Sanhedrin were trying to keep God in a little box, while Stephen was clearly telling them that God was much bigger than their understanding.
Verses 14-16
This section of Stephen’s speech ends with reference to the migration of Jacob’s clan into Egypt and the burial of patriarchs at Shechem. Although Jacob was buried at Hebron, Joseph was buried at Shechem. Stephen’s use of Joseph’s burial site was meant to send a subtle signal to his judges. Shechem was also located outside the “holy land.” Even more stinging is that it was located in the territory of their despised neighbors, the Samaritans.
A summary of this section shows that God delivered Israel from famine and brought them in peace to Egypt by the hand of Joseph. God was faithful to His promises. However, the stage was set for the second part of the act, Moses. With a new king coming to Egypt, the cycle of oppression, rejection, and deliverance would happen again.
Applications
The activity of God is not confined to a specific location. In the event of this passage, the location is the land of Israel. God spoke to Abraham in Mesopotamia and blessed Joseph in Egypt. We need to remember that today. God can choose to display His power in any location. Another point for the New Testament church is that a building (church building) has no special significance. WE are the church. We should never try and constrict or bottle up God.
Worship can occur anywhere. The burning bush was holy ground, as was Mt. Sinai and the tabernacle. Too many Christians think of worship as the Sunday morning service. That is thinking too small. Our lives, Monday through Sunday, should be our worship time. Our lives are meant as a living sacrifice of worship to an infinitely holy God.
As followers of Christ, we should continually attempt to “reveal” Jesus to a lost and dying world. As a result, we may meet continual rejection. When that happens, we should never be discouraged. Scripture shows that rejection is not unusual but rather to be expected. However, we should never give up sharing the life-changing and life-saving message of Jesus.
8 Stephen, full of grace and power, was performing great wonders and signs among the people. 9 Then some from what is called the Freedmen’s Synagogue, composed of both Cyrenians and Alexandrians, and some from Cilicia and Asia, came forward and disputed with Stephen. 10 But they were unable to stand up against his wisdom and the Spirit by whom he was speaking.
11 Then they persuaded some men to say, “We heard him speaking blasphemous words against Moses and God!” 12 They stirred up the people, the elders, and the scribes; so they came, dragged him off, and took him to the Sanhedrin. 13 They also presented false witnesses who said, “This man does not stop speaking blasphemous words against this holy place and the law. 14 For we heard him say that Jesus, this Nazarene, will destroy this place and change the customs that Moses handed down to us.” 15 And all who were sitting in the Sanhedrin looked intently at him and saw that his face was like the face of an angel. (HCSB)
Today’s passage serves as a deeper introduction of Stephen and lays the groundwork for the events that occur in chapter seven. Before we start today’s lesson, let’s list six features of his character and ministry, with a couple of them stated in the previous lesson.
He was full of faith – 6:5.
He was full of the Holy Spirit – 6:5.
He was full of God’s grace and power – 6:8.
His opponents were members of the Freedmen’s Synagogue.
His opponents couldn’t stand up to Stephen’s wisdom.
His opponents couldn’t stand up against the Holy Spirit, who spoke through him.
Opposition to Servants: Acts 6:8-11 When a person is selected for church leadership, the type of ministry experiences may be different from what they expected.
Verse 8
Up until this point, Scripture only mentions the Apostles performing miracles (Acts 2:43; 5:12). But we read that Stephen also had the power to perform miracles. Since it’s clear that the performing of miracles was not restricted to an Apostle, what conclusion can we draw? It would seem that it was the level of faith and filling of the Holy Spirit that empowered Stephen to perform miracles for the glory of God. If that is true, and Scripture leads one to believe it is, then miracles can still be performed today. However, why do we rarely, or ever, see miracles in the Western church, but we do sometimes hear about miracles in the mission field? This is my position, based upon what is contained in Scripture and the characteristics of the church today.
The Holy Spirit is not emphasized or even mentioned in many churches. In some cases, this may be deliberate as a counterbalance to those churches that may overemphasize the working of the Spirit. Both positions are wrong. God exists in three persons; Father, Son, and Holy Spirit. It is clear from our journey through Acts so far that the Spirit was the source of power, just as Jesus claimed, for the events that were occurring.
Faith has been replaced with consumerism and materialism in the congregation and leadership. Ministry leaders have wrongly determined that their church and service must be attractively marketed to persuade people to attend. God doesn’t need marketing; He needs faithful shepherd leaders who follow Scripture. Congregation members are often concerned with having their needs met instead of worshipping God and contributing to their church. Appearance and reputation have replaced content and substance as the most important “measurable” of the church.
Those in the mission field often have a higher reliance on the Spirit and an understanding of the evil spiritual forces opposed to their work. Their level of faith and reliance on the Spirit is often higher.
The modern church could see miracles occur if they follow the blueprint in Acts.
Verse 9
First, let’s define the Freedmen’s Synagogue.
Historical records indicate that sections in Jerusalem were comprised primarily of Jews who had settled in the city from various nations in the area. The freedmen were descendants of Jews previously held as slaves but who were now free from Rome.
This particular synagogue was comprised of people from Cyrenians and Alexandrians. Both of these people groups came from locations in North Africa. People from Cilicia and Asia. The second people group, Cilicians and Asians, were from areas in modern-day Turkey and Syria.
Thinking ahead in the book of Acts, it’s possible that Paul may have been in this synagogue since Paul came from Tarsus in Cilicia (Acts 21:39). However, there is no historical data to prove this position conclusively.
During this period, Judaism had four key symbols, and challenging any of them could provoke a confrontation.
The Temple.
The Law or Torah.
The holy land focused predominately on Jerusalem and the Temple.
The national, ethnic identity of all Jews and proselytes.
Because paganism was rampant in the areas around Israel, even with the nation itself, faithful Jews knew they had to zealously guard their relationship with the God of Abraham, Isaac, and Jacob and not tolerate any new ideas that could result in a compromise or idol worship.
We don’t know the basis of the dispute between Stephen and this particular synagogue, but based on the context of what had occurred since Jesus’ ministry and the early church so far in Acts, it seems reasonable to conclude that the synagogue felt that Stephen’s message undermined at least one of the four key symbols listed above. Their conclusion was that Stephen was committing blasphemy.
Verse 10
This is a short but powerful verse. Those who chose to debate Stephen about the Gospel message were sorely outmatched. A quick explanation of the Jewish understanding of wisdom, based upon cultural and Old Testament concepts.
Wisdom refers to a person’s approach to life.
This approach came from a life in the covenant given by God and was considered a gift from God.
The Greek word used here for wisdom occurs only four times in Acts (6:3, 10; 7:10, 22), and it refers to inspired wisdom through the power of the Spirit. This would verify what Jesus said in Luke 21:15, for I will give you such words and a wisdom that none of your adversaries will be able to resist or contradict.
Regardless of the motivation of the Freemen Synagogue, they no put into place a plan to kill Stephen. In many ways, what transpires is similar to what happened to Jesus leading up to His crucifixion.
Verse 11
Now the plot against Stephen begins to unfold. We can speculate about the reasoning behind the plot, but in the end, it doesn’t matter if it was jealousy or, like the case with Paul (Saul), they felt they were the ones being faithful to God, and Stephen wasn’t. The Greek word hypoballo, translated here as “persuaded,” actually evokes a much stronger meaning. The Greek-English Lexicon defines it as: to hire a person to act in a particular way, often involving dishonest activities – to hire, to bribe, to induce. The bribe was to spread a rumor throughout Jerusalem that Stephen was speaking blasphemy against Moses and God, a grave charge in first-century Israel and the only case where capital punishment administered by the Jews was allowed by the occupying Romans.
We should take a moment and consider why would displaced Jews who returned to Jerusalem act in such a vehement way. In general, Hellenistic Jews tended to be less dogmatic than Hebraic Jews. However, they were highly nationalistic and were highly zealous when it came to the Law and the Temple. In some academic circles, they were labeled as “Zionists.”
The false charges brought against Stephen are quite similar to what the religious leaders tried to do with Jesus. However, in Jesus’ case, they couldn’t produce any evidence that He had violated the sanctity of the Temple, Law, or God. Therefore, they couldn’t execute Him themselves, so they brought Him to Pilate and had Jesus executed by the occupying Romans. As events unfold in Stephen’s case, the Sanhedrin is able to falsely convict Stephen of the charge of blasphemy.
Persecution of Servants: Acts 6:12-15 Even in the most difficult of circumstances, God can provide comfort and peace – even in the face of death.
Verse 12
The end result is for the first time, the general population of Jerusalem began to oppose the young church. In addition to the residents of Jerusalem, the elders (representing the Sadducees) and the scribes (representing the Pharisees) were involved. The third arrest of Christians now took place, soon to be followed by a third trial before the Sanhedrin.
Verses 13-14
The false charges are now presented before the Sanhedrin. In addition to those previously against Stephen, false witnesses are now produced to add more weight to the false claims presented against him. The charges are focused on two areas.
Blasphemous words against the Law.
To speak against Moses was to speak against the Law.
The false witnesses claimed they heard Stephen preaching that Jesus would change the customs of Moses, hence the Law which they held sacred would be changed.
Blasphemous words against the holy place.
The holy place was the temple.
To first-century Jews, this was viewed as the dwelling place of God, with His very presence in the holy of holies.
An attack against the temple was considered an attack against God.
Although the charges were false, they stirred up the people as well as the Sanhedrin because of the perceived seriousness of the accusations. As previously stated, the entire situation bears a striking resemblance to the charges brought against Jesus. While it is true that Jesus desired to bring change to Jewish society, He never threatened to destroy the temple, and He affirmed the Law by stating that He came to fulfill the Law.
Verse 15
Now that the charges were stated, they turned to Stephen to see how he would respond. We can only wonder if Stephen’s reaction caused any surprise on the part of the Sanhedrin. On the one hand, there was doubt about the seriousness of the charges brought against him. On the other hand, the Sanhedrin had already had two trials with Christians as defendants, and they had yet to instill any sense of fear or remorse on the defendant’s part.
Let’s define one phrase before we go further in this verse. The phrase is “looked intently.” The Greek word is atenizo, and from the Greek-English Lexicon, we see that it means: to fix one’s eyes on some object continually and intensely—to look straight at, to stare at, to keep one’s eyes fixed on. The entire Sanhedrin was now focused on Stephen and what his response would be to the charges. It is very likely that Stephen was intensely staring back at the high priest.
There are several possible reasons and characteristics for Stephen’s appearance to resemble an angel.
Stephen was filled with the Spirit and had no fear.
He wasn’t angry.
He wasn’t fearful.
He held no bitterness.
He possessed a quiet confidence.
He looked peaceful.
He felt secure.
He had courage.
It is possible that his face reflected divine glory, just as Moses’ face did in Exodus 34:29 and referenced in 2 Corinthians 3:12-18.
Both Moses and Stephen bore the mark of having been with God.
However, Stephen was accused of speaking against both Moses and God.
This sets the stage for what will transpire in the next lesson.
Applications.
Develop your spiritual life and gifts so that you are ready when God calls you. We also need to be flexible as the calling may not be where we expect it.
Allow yourself to be used in various kinds of ministry. Although we should serve predominately in the area(s) of our gifting, we may be called to serve temporarily in other areas. Regardless of what area you’re called to serve in, at the forefront or in the background, serve faithfully.
Don’t try and serve God without proper preparation or qualifications. Serving in this way will likely result in disappointment and maybe even hurt the ministry.
If you are involved in any type of public ministry, expect opposition. Scripture is filled with faithful and godly men and women who faced opposition. To think that we would escape opposition for faithful work is wishful thinking.
Diggin' in the Word 