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Acts Lesson Sixteen

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. 
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Acts Lesson Fifteen

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.
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Acts Lesson Fourteen

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.
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Acts Lesson Five

Acts Lesson Five – Acts 3:1-26 Miraculous Healing, Powerful Preaching

Now Peter and John were going up together to the temple complex at the hour of prayer at three in the afternoon. 2 And a man who was lame from birth was carried there and placed every day at the temple gate called Beautiful, so he could beg from those entering the temple complex. 3 When he saw Peter and John about to enter the temple complex, he asked for help. 4 Peter, along with John, looked at him intently and said, “Look at us.” 5 So he turned to them, expecting to get something from them. 6 But Peter said, “I don’t have silver or gold, but what I have, I give you: In the name of Jesus Christ the Nazarene, get up and walk!” 7 Then, taking him by the right hand he raised him up, and at once his feet and ankles became strong. 8 So he jumped up, stood, and started to walk, and he entered the temple complex with them—walking, leaping, and praising God. 9 All the people saw him walking and praising God, 10 and they recognized that he was the one who used to sit and beg at the Beautiful Gate of the temple complex. So they were filled with awe and astonishment at what had happened to him. 

11 While he was holding on to Peter and John, all the people, greatly amazed, ran toward them in what is called Solomon’s Colonnade. 12 When Peter saw this, he addressed the people: “Men of Israel, why are you amazed at this? Or why do you stare at us, as though we had made him walk by our own power or godliness? 13 The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified His Servant Jesus, whom you handed over and denied in the presence of Pilate, when he had decided to release Him. 14 But you denied the Holy and Righteous One and asked to have a murderer given to you. 15 You killed the source of life, whom God raised from the dead; we are witnesses of this. 16 By faith in His name, His name has made this man strong, whom you see and know. So the faith that comes through Him has given him this perfect health in front of all of you. 

17 “And now, brothers, I know that you did it in ignorance, just as your leaders also did. 18 But what God predicted through the mouth of all the prophets—that His Messiah would suffer—He has fulfilled  in this way. 19 Therefore repent and turn back, so that your sins may be wiped out, that seasons of refreshing may come from the presence of the Lord, 20 and that He may send Jesus, who has been appointed for you as the Messiah. 21 Heaven must welcome Him until the times of the restoration of all things, which God spoke about by the mouth of His holy prophets from the beginning. 22 Moses said: 

The Lord your God will raise up for you a Prophet like me from among your brothers. You must listen to Him in everything He will say to you. 23 And everyone who will not listen to that Prophet will be completely cut off from the people.

24 “In addition, all the prophets who have spoken, from Samuel and those after him, have also announced these days. 25 You are the sons of the prophets and of the covenant that God made with your ancestors, saying to Abraham, And all the families of the earth will be blessed through your offspring. 26 God raised up His Servant and sent Him first to you to bless you by turning each of you from your evil ways.” (HCSB)

As we look at this passage, it can be divided into two main parts:

  • Verses 1-11 centered around the power of Jesus.
  • Verses 12-26 centered around Peter’s message to the crowd.

Also, keep in mind the following ideas as we dig into this passage:

  • Verses 1-5: As we are involved in ministry, it may require us to see the opportunities and to determine the real needs of the people we minister to, and identify any resources we may have to help them.
  • Verses 6-11: As we serve, our service can’t be conducted in our own strength. It is only through divine power according to God’s will that will count in the end.
  • Verses 12-16: Our service for Jesus begins first with self-denial, centers on Him, and proclaims faith in His name.
  • Verses 17-26: By God’s grace, repentance brings forgiveness through Jesus, and that forgiveness is available to all who would call on His mighty name.

Verses 1-5

We’ll look at these verses in light of two key ideas. One idea is correctly understanding the needs around us. The second idea is a correct understanding of the rabbinical view on charity.

  • Correctly understanding the needs around us.
    • The lame man.
      • The man was born lame; all of us are born sinners.
      • The man couldn’t walk; no sinner can walk in a way that pleases God.
      • The man was outside the temple; sinners are outside God’s temple, the church.
      • The man was begging; sinners are beggars; they are searching for the fix that will satisfy their wants.
    • The need wasn’t money.
      • The man needed healing.
      • The man needed restoration to corporate worship. According to Old Testament Law, those who were crippled were not allowed inside the temple. Leviticus 21:18 No man who has any defect is to come near: no man who is blind, lame, facially disfigured, or deformed.
    • Peter and John were presented with an opportunity for ministry.
      • Peter didn’t perform the miracle to remove the man’s handicap.
      • Peter did it for two reasons.
        • To save the man’s soul.
        • To demonstrate the power of the Holy Spirit.
    • The man illustrates the state of each of us who has not submitted to the Lordship of Jesus.
  • Correctly understanding the rabbinical view on charity.
    • There were three pillars in the Jewish faith; the Torah, worship, and charity.
      • Charity was one of the main ways of kindness.
      • Charity was considered a major expression of a person’s devotion to God.
      • Worshippers entering the temple would be drawn to giving charity to a lame beggar, thus demonstrating their piety.
    • Charity was not just a characteristic of the Jewish faith; it was an expected part of their worship life.

These first five verses illustrate how we, as believers, can practice charity in a lost world.

  • We can share the greatest gift possible, the Gospel message.
  • The lame man represents those who are in disobedience to God, sinners.
  • Each of us has opportunities, maybe daily, to be a “Peter” to a lame man.

Verses 6-11

The first section set the stage; a lame man in need of healing. However, from the study of the first section, we understand that he only looked at the surface need, money, so that he could eat. He didn’t understand his deeper need. If he were healed of his disability, he would be able to work and no longer have to beg.

You can almost feel the anticipation-the man begging for alms. Peter and John were staring intently at him and telling him to look at them. No doubt in his mind he was going to receive a gift, maybe even a large one since they engaged him in that manner. However, the gift he received was not what he was expecting, yet it went far beyond his grandest imagination. He was instantly and completely healed of his disability. 

Peter, in the name of Jesus, commanded the lame man to walk! In a biblical context, a name is more than a label. It is a representation of the person and is an extension of the person’s being and personality. To call in to use the name of Jesus is a call upon the authority and power of Jesus. Jesus, through Peter, was continuing the healing ministry He conducted while walking the earth. The healing power spread from his feet to his ankles. He jumped up and began to walk. Not only that, he entered the temple with Peter and John. Previously, as a lame beggar, he sat outside the temple begging for alms. Now, not only was he healed of his physical impairment, he was given spiritual acceptance as well. For the first time in his life, he was considered worthy to enter the house of worship.

There is little wonder that the man was not only walking, but he was leaping and praising God in God’s house. The word for “leap” used here is a rare one. It is the same word used in Isaiah 35:6a, “Then the lame will leap like a deer.” The people inside the temple recognized the man; doubtless, they had seen him hundreds of times, yet here he was inside the temple, and he was not only walking, but he was also leaping for joy and praising God. At the sight, they were filled with awe and astonishment, which prepared them for the message that Peter would now speak.

Verses 12-26

Peter now uses the opportunity presented to share the Gospel and for the members of the crowd to receive forgiveness for their sins. Just as in verses 2:14, 22, Peter addresses them as “Men of Israel.” Peter had preached Jesus to them and accused them of denying their Messiah. Just a few weeks earlier, Peter had denied Jesus three times. However, Peter has confessed his sin and was restored to Jesus; he was able to forget and move on from his failure.

In Peter’s sermon at Pentecost, he needed to refute the accusation that Jesus’ followers were drunk. Here, Peter needed to refute the idea that Peter and John had healed the man by their own power. Jesus was the true source of the power that healed the lame man. Not only that, Jesus was glorified by the God of their fathers; Abraham, Isaac, and Jacob. 

Before a sinner can be lead to repentance, there must be conviction. Imagine a sick patient. Before they will accept treatment, they must believe that they are sick. Only then will they take treatment from the doctor. Peter now turns the temple into a courtroom, laying out the evidence that Jesus is God. How could two ordinary fishermen perform a healing miracle unless God was working through them? Nobody could deny the fact of the miracle. They had seen the lame man countless times at the entrance to the temple. Yet, here he was leaping and praising God in the temple. To deny the miracle was not an option. This left only one choice. Accept the miracle as genuine, and since the miracle was done in the name of Jesus to admit that Jesus is the living Son of God and that His name has power.

This section also deals with the Jewish responsibility in the death of Jesus. There are four points regarding this topic contained in this section of the passage.

  • They did it in ignorance. In the Old Testament, there was a difference between unintentional and deliberate sins; Leviticus 4-5, Numbers 15:22-31.
    • Those who sin deliberately were a rebel against God and were to be cut off from their people.
    • Those who sinned unintentionally were given an opportunity to repent and seek God’s forgiveness. Ignorance doesn’t remove the guilt, but it does alter the circumstances.
  • Nowhere in Acts is there a blanket condemnation of the Jews for the death of Jesus. Only the Jews in Jerusalem are given that responsibility.
  • Gentiles shared in the blame; lawless men 2:23, Pilate 3:13.
  • The suffering of Jesus was part of God’s plan of salvation for mankind, 3:18.

Peter now draws on the Old Testament, and the greatest prophet found there, Moses. Any Jew who had even a slight understanding and knowledge of Scripture would see the link Peter was making. Belief in Moses should produce belief in Jesus. At the same time, belief in Jesus does not nullify the belief in Moses. Peter demonstrates that Moses pointed to Jesus in Deuteronomy 18:15-19.

Peter closes the sermon by reminding them that they are the natural heirs of the promises that date back to Genesis 22:18, “And all the nations of the earth will be blessed by your offspring because you have obeyed My command.” Every prophet of Yahweh looked forward to the coming of the Messiah, from Moses all the way to John the Baptist.

The “offspring” referred to in verse 25 is singular. The Abrahamic covenant points to Jesus. Jesus is the sole offspring through which the blessing would come. He was Israel’s Messiah.

As we look back on this passage, there are two points we would do well to remember.

  • Ministry is meant to be done in teams. Lone rangers often do not last long in ministry.
    • Throughout Acts, we see ministry done in teams.
    • When Jesus sent out the twelve along with the seventy, they were sent out in pairs; Mark 6:7 and Luke 10:1.
    • When Peter addressed the crows at Pentecost, he stood up with the eleven; Acts 2:14.
    • When Peter went to the home of Cornelius, he took six brothers with him; Acts 10:23 and 11:12.
    • Biblical context dictates that ministry is done with teams.
    • Each believer has one or more spiritual gifts to equip the team to function as a whole.
    • Ecclesiastes 4:9-12 gives four benefits of teams:
      • Greater fruitfulness – Two are better than one because they have a good reward for their efforts.
      • Help in times of personal failure – For if either falls, his companion can lift him up, but pity the one who falls without another to lift him up.
      • Warmth of affirmation in times of need – Also, if two lie down together, they can keep warm; but how can one person alone keep warm?
      • Strength to face attacks – And if someone overpowers one person, two can resist him. A cord of three strands is not easily broken.
  • Ministry is meant to be done in power, the power of the Holy Spirit.
    • Throughout Acts and much of the New Testament, we see the power of the Holy Spirit evident in the life of the church.
    • In the example in this passage of the lame man, we see that spiritual poverty is a greater curse than economic poverty. An economically poor church that is filled with the power of the Holy Spirit is, in reality, a rich church.
    • With the increase in affluence within much of the church community in the West, the dependence on God has declined. The church is identified with its ornate building, its famous pastor, a worship team that could perform in any major theater, or any other worldly measure of richness. But it may not have any spiritual richness.

Applications

  • As we engage with individuals in the world around us, pray for wisdom and discernment for their actual needs, not their surface needs. Just as the example in this passage, there may be a distinct difference between the two.
  • As we are involved in ministry, do we try and do it in our own power, or do we submit to the leading of the Holy Spirit and work through His power?
  • Do we glorify Jesus in our work? We may never perform a miraculous healing, but whatever ministry work we are engaged in, we should always give glory where it is due, Jesus.
  • Do we try and engage in ministry by ourselves, or are we part of a team? Being a lone ranger is dangerous on a couple of points. First, it is easier to take the credit for success instead of glorifying Jesus with success. Second, it is much easier to succumb to sinful temptations when we go it alone. 
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Malachi Lesson Five

Malachi Lesson Five 2:17-3:6 Judgment at the LORD’s Coming

17 You have wearied the Lord with your words. Yet you ask, “How have we wearied Him?” 

When you say, “Everyone who does what is evil is good in the Lord’s sight, and He is pleased with them,” or “Where is the God of justice?” 

3 “See, I am going to send My messenger, and he will clear the way before Me. Then the Lord you seek will suddenly come to His temple, the Messenger of the covenant you desire—see, He is coming,” says the Lord of Hosts. 2 But who can endure the day of His coming? And who will be able to stand when He appears? For He will be like a refiner’s fire and like cleansing lye. 3 He will be like a refiner and purifier of silver; He will purify the sons of Levi and refine them like gold and silver. Then they will present offerings to the Lord in righteousness. 4 And the offerings of Judah and Jerusalem will please the Lord as in days of old and years gone by. 

5 “I will come to you in judgment, and I will be ready to witness against sorcerers and adulterers; against those who swear falsely; against those who oppress the widow and the fatherless, and cheat the wage earner; and against those who deny justice to the foreigner.  They do not fear Me,”  says the Lord of Hosts. 6 “Because I, Yahweh, have not changed, you descendants of Jacob have not been destroyed.

This passage concludes the second address in Malachi. Judah’s sin of unfaithfulness was widespread in the community and was primarily associated with injustice. However, Judah was unable or unwilling to recognize their corruption and instead viewed their economic and social issues as an indicator of God’s unfairness or unfaithfulness. God’s response to their grumbling was to announce the coming of a messianic messenger, who would purge and purify God’s people, including the priests.

Verse 2:17

Looking back at verse 16, we see that that injustice was widespread throughout Judah. It was because of this pervasive injustice that God didn’t bless the works of their hands. In the minds of the people, they felt they deserved divine blessings, but instead, they believed they received divine injustice. Israel believed that those involved in evil (but not them) were perceived as good in the eyes of God while they received mistreatment.

  • Deuteronomy 18:12 Everyone who does these things is detestable to the LORD, and the LORD your God is driving out the nations before you because of these detestable things.
  • Deuteronomy 25:16 For everyone who does such things and acts unfairly is detestable to the LORD your God.
  • Isaiah 5:20 Woe to those who call evil good and good evil, who substitute darkness for light and light for darkness, who substitute bitter for sweet and sweet for bitter.

Verses 3:1-6

This section contains four predictions, with the first three being followed by the result and the last by an antithesis. 

  • First prediction/result.
    • God is sending His messenger.
    • The path is cleared.
  • Second prediction/result.
    • The LORD will go to His temple.
    • Who will be able to endure that day?
  • Third prediction/result.
    • He will refine and purify the people.
    • The righteous will be cleansed, and the unrighteous cast aside.
  • Fourth prediction/antithesis.
    • He is coming to judge.
    • God never changes; His promises are true and endure.

Verse 1

The divine messenger spoken about here would administer the covenant in two ways.

  • In a narrow sense, it would be the covenant made with Israel in the Sinai desert that promised judgment for unbelief.
  • In a broad and ultimate sense, the messenger would be sealing the covenant God made with Abraham that promised vindication to God’s chosen people and a blessing to all the nations of the earth.

Verse 2

This presents a rhetorical question as no one can endure His coming. The tense in the original Hebrew is a future tense, “who will endure…?”

The twin statement about refining and washing (cleansing lye) illustrates of a constant reminder found in the Old Testament of the separation between sinful man and an infinitely holy God. Thus, physical washing became linked to the need for cleansing a sinful soul.

  • Exodus 19:10 And the LORD told Moses, “Go to the people and consecrate them today and tomorrow, They must wash their clothes.
  • Psalm 51:2 Wash away my guilt and cleanse me from my sin.
  • Isaiah 1:16 Wash yourselves. Cleanse yourselves. Remove your evil deeds from My sight. Stop doing evil.
  • Jeremiah 2:22 Even though you wash with lye and use a great amount of soap, the stain of your sin is still in front of Me. This is the Lord GOD’s declaration.

However, cleansing can only be received through the sacrifice of Jesus.

  • 1 Corinthians 6:11 And some of you used to be like this. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.
  • Titus 3:5 He saved us – not by works of righteousness that we had done, but according to His mercy – through the washing of regeneration and renewal by the Holy Spirit.
  • Revelation 7:14 I said to Him, “Sir, you know.” Then he told me: These are the ones coming out of the great tribulation. They washed their robes and made them white in the blood of the Lamb.

Verse 3

Now we see an illustration of God as a metalworker creating a masterpiece. In contrast to the previous verse where God was depicted as fire, and the process is unpleasant, here He is depicted as an artisan who will remove all of the dross, leaving only the finest components behind. This refining will lead to a priesthood that is focused and obedient to God. Thus, throughout Scripture, we read about God “refining” people with the ultimate goal being cleansing and purification for holy work.

A second point to this verse is that the cleansing when the Lord comes must begin with the temple and the priesthood. For us today, that cleansing must begin in the church and with all of Jesus’ followers (we are all priests), but especially with those in leadership positions within the church.

Verse 4

This verse describes the result of the third prediction, contained in verse three. Since the verse contains the phrase “Judah and Jerusalem,” it should be understood that the cleansing that took place in verse three extends beyond just the official priests. 

In contrast to the beginning of this passage, where God was “wearied” by their disobedience, those who have been refined and cleansed now bring offerings that please God.

Verse 5

This verse is the last prediction contained in this passage. After the purification identified in verse three, God will exercise judgment against the wicked. There are six sins listed in this verse.

  • Sorcery: Attempting to control the physical and spiritual world through incantations, charms, and rituals. These practices were why the Canaanites were under God’s judgment. 
  • Adultery: Sexual activity outside of marriage.
  • False swearing: Making an oath but not keeping it, particular oaths that defraud or harm others.
  • Those who oppress widows and orphans: Defrauding, robbing, or oppressing widows and orphans.
  • Those who cheat their employees: Practicing extortion on employees.
  • Those who don’t give justice to foreigners: Just as the lack of fear of the Lord has resulted in religious practices that insult Him (1:6-14), this has also resulted in injustice towards the helpless. 

In the post-exilic Judah that Malachi was addressing, some members of the community had returned to the greed and corruption that had resulted in their exile. What is astounding is that although they had recently returned from this disaster, they were now speeding down the same path once again.

In this letter, Malachi has three main topics that he addresses.

  • Vain offerings (1:2-2:9).
  • Treachery in relationships (2:10-3:6).
  • Withholding of tithes (3:7-4:6).

A person’s spiritual health and completeness as a child of God can often be determined by three main indicators.

  • Attitude toward and relationship with God – the theological aspect.
  • Attitude toward and relationship with others – the social aspect.
  • Attitude toward and use of possessions – the economic aspect.

These three aspects form an ethical triangle and are woven together in our actions. Throughout this letter, Malachi is condemning the ethical state of post-exilic Judah (Israel). They are sliding quickly back into ethical bankruptcy. 

Verse 6

This verse is a direct and stinging rebuke of the peoples’ charge that Yahweh was treating them unfairly and was being unfaithful to their covenant relationship. If, in fact, Yahweh was being unfair and not remaining faithful to their covenant relationship, He would have already erased them from the face of the earth. Instead, Yahweh showed extreme patience and extended unmerited grace and mercy to them because of His faithfulness. Although God had punished them for their disobedience, He didn’t, and couldn’t, cut them off permanently. 

  • Isaiah 46:3-4 Listen to Me, house of Jacob, all the remnant of the house of Israel, who have been sustained from the womb, carried along since birth. I will be the same until your old age, and I will bear you up when you turn gray. I have made you, and I will carry you; I will bear and save you.
  • Romans 11:1 I ask then, has God rejected His people? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

Applications

  • Evaluate your Christian walk. Is it possible that you are “wearying” God with your words and actions? If so, repent and live in a way that will be pleasing to God.
  • What would be the outcome for you if the “Day of the Lord” came today? Are you secure in your relationship with God, or will you not be able to endure His coming? Each of us is one breath away from eternity. When you leave this earth, will your next breath be in the coolness and peace of heaven or the agony and flames of hell?
  • If you are walking in righteousness, embrace the refining that God is putting you through. He is preparing you for future and greater works.
  • Evaluate your ethical triangle and see if you need to improve in any of the three areas. None of us are perfect; it is very likely that at least one area will be identified as needing improvement.
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Malachi Lesson One

Malachi 1:1-5 – God’s Covenant Love

Malachi Lesson One 1:1-5 – God’s Covenant Love

An oracle:  The word of the Lord  to Israel through  Malachi. 2 “I have loved you,” says the Lord. But you ask: “How have You loved us?” “Wasn’t Esau Jacob’s brother?” This is the Lord’s declaration. “Even so, I loved Jacob, 3 but I hated Esau. I turned his mountains into a wasteland, and gave his inheritance to the desert jackals.” 4 Though Edom says: “We have been devastated, but we will rebuild  the ruins,” the Lord of Hosts says this: “They may build, but I will demolish. They will be called a wicked country and the people the Lord has cursed  forever. 5 Your own eyes will see this, and you yourselves will say, ‘The Lord is great, even beyond  the borders of Israel.’ (HCSB)

Author: There is widespread disagreement on who the author is. The word “malachi” in Hebrew means “my messenger.” In the Septuagint, the name is translated as angelou autou, or “his angel/messenger.” If “Malachi” is used to designate a function and not a person, then the book is anonymous, an easy position to support as there is no information given about the writer. On the other hand, some scholars believe the writer may have been a priest or Temple prophet and witnessed the corruption of the priesthood from a first-person vantage point.

There is an early Jewish tradition recorded in the Talmud that the book was written by Ezra, and there are many similarities in the content of the two books. In addition, one Aramaic Targum manuscript adds after “Malachi” the words “whose name is Ezra the Scribe.” In contrast, Jewish tradition has personalized the name and considers it a proper name just like the other prophetic works. However, we shouldn’t let that distract us from the message of the book, where forty-seven out of fifty-five verses are personal addresses of the Lord.

Date: The book contains no specific facts that allow accurate dating; the contents of the book and its position in the canon argues for a date during the Persian empire but after the rebuilding of the temple in 515 B.C. The majority of scholars prefer a date prior to the writings of Ezra and Nehemiah.

Form: The book is in the form of speeches by Yahweh to His people through the prophet. 

Message: The book is an indictment against the religious leaders of the period and chastises God’s people for their spiritual apathy and their cynicism about God’s plan for their future. It calls for the people to correct their wrong attitude concerning worship by trusting God as the living Lord. It also warns the people of their sinful behavior toward each other and calls repentance so they won’t be fearful of the coming of the Lord. The message weaves together three main ideas.

  • Situation: The failure of the priests of Judah to fear the Lord and serve the people faithfully. This ushered in, again, a period of apathy toward Yahweh by the Israelites.
  • Command: Malachi commands them to return to Yahweh by following His instructions and restoring worship that honors Him.
  • Motivation: Yahweh’s love (verse 1:2), spiritual and covenant unity with God and each other (verse 2:10), assurance of the coming of the Lord that brings final redemption and judgment, blessing those who fear God and casting out the wicked (3:1-6 and 3:16-4:3).

Verse 1

The phrase “to Israel” may seem somewhat unusual as the letter is dated around the beginning of the post-exilic period, and one could argue that “Israel” no longer existed as a nation. However, Judah’s leaders knew that God still recognized them as the remnant of His covenant people, as well as the continuation of God’s redemptive plan. Therefore, the remnant of the Israelites to whom Malachi wrote were still recipients of God’s promise to Israel and was obligated to obey the regulations of the covenant.

Verses 2-5

These verses contain the first exchange between Yahweh and Judah focused on the issue of God’s love for His people. However, Judah does not grasp the truth of the statement. In both pre and post-exilic Israel, the people had turned from God but for different reasons.

  • Pre-exilic – The abundance that Israel experienced resulted in forgetting that they depended on God for their blessings. 
    • Deuteronomy 8:12-14 – When you eat and are full, and build beautiful houses to live in, and your herds and flocks grow large, and your silver and gold multiply, and everything else you have increases, be careful that your heart doesn’t become proud and you forget the LORD your God who brought you out of the land of Egypt, out of the place of slavery.
    • Hosea 13:4-6 – I have been Yahweh your God ever since the land of Egypt; you know no God but Me, and no Savior exists besides Me. I knew you in the wilderness, in the land of drought. When they had to pasture, they became satisfied; they were satisfied, and their hearts became proud. Therefore they forgot Me.
  • Post-exilic – The people allowed their difficulties to rob them of God’s loving presence.

Verse 2

Starting in this verse and following in other places through the book, the Israelites display an “attitude” with Yahweh by repeating His statements or questions and countering with their own questions. Malachi reminds the people of God’s love for them as a rebuke against those who were questioning whether God loved Israel. It would appear that the people had a short memory regarding God’s love and faithfulness.

  • The remnant who returned from exile in Babylon must have been awestruck by God’s faithfulness to the Abrahamic covenant. 
    • Nehemiah 9:8 – You found his heart faithful in Your sight, and made a covenant with him to give the land of the Canaanites, Hittites, Amorites, Perizzites, Jebusites, and Girgashites – to give it to his descendants. You have kept Your promise, for You are righteous.
    • Nehemiah 9:17 – They refused to listen and did not remember Your wonders You performed among them. They became stiff-necked and appointed a leader to return to their slavery in Egypt. But You are a forgiving God, gracious and compassionate, slow to anger and rich in faithful love, and You did not abandon them.
  • But the sense of being awestruck didn’t last long, and they soon returned to their pattern of sinful behavior. 
    • Like self-centered children, they started to take Yahweh’s love for granted and became blind to it.
    • They responded to discipline with an attitude of, “you don’t love us anymore.”
    • Their misunderstanding of Scripture had skewed their understanding of the experience of the exile.
      • God hates evil.
      • God hates idolatry.
      • God hates hypocritical worship.
      • God will, sooner or later, reject the wicked.
      • God loves righteousness.
      • God welcomes the upright.

Yahweh now goes on to prove His love by referencing Esau, which is expanded on in the following two verses.

Verses 3-4

The contrasting concepts of love and hate attached to Jacob and Esau need some explaining to properly understand how the original hearers of the message would view these two words. The words “love” and “hate” are not referring to emotions in the context of this message. Those emotional words would have been understood by the Israelites as actually referring to a covenant relationship. In the context of the passage, it refers to the covenant relationship that Yahweh had with Jacob (love) and the lack of a covenant relationship with Esau (hate). Jacob and his family line were chosen by Yahweh, while Esau and his family line were not, becoming a side note to the story of God’s activity in the Bible.

The contrast between the two is the fruition of what Yahweh had told Rebekah.

  • Genesis 25:23 – And the LORD said to her: Two nations are in your womb; two people will come from you and be separated. One people will be stronger than the other, and the older will serve the younger.

The same idea was used in the context of marriage.

  • Genesis 29:31 – When the LORD says that Leah was unloved, He opened her womb; but Rachel was unable to conceive.
  • Genesis 29:33 – She conceived again, gave birth to a son, and said, “The LORD heard that I am unloved and has given me this son also.”
  • Deuteronomy 21:15a – If a man has two wives, one loved and the other unloved.

As we reflect on this concept, we need to remember that Yahweh was not imparting complete abandonment on all of Esau’s line (Edomites). Therefore, it was possible for individual Edomites to enter into a covenant relationship with Yahweh.

  • Deuteronomy 23:7-8 – Do not despise an Edomite, because he is your brother. Do not despise an Egyptian, because you were a foreign resident in his land. The children born to them in the third generation may enter the LORD’s assembly.
  • Amos 9:12a – So that they may possess the remnant of Edom and all the nations that are called by My name.

We also need to remember that Ruth, a Moabite, was not prevented from entering into a covenant relationship by swearing allegiance to Yahweh, as well as Rahab.

Although God is troubled by the sinful nature of people regardless of them being in or out of the covenant relationship, His response is different.

  • Those inside the covenant relationship face discipline. Judah’s devastation by Babylon was temporary.
  • Those outside the covenant relationship face wrath. As a nation, Edom faced complete and permanent destruction.

The message here is more than an example between Jacob and Eau. The judgment that Edom received is a message that evil will face justice. The passage in Isaiah 34:5-17, although it references Edom, is actually a message against all the arrogant nations who oppose Yahweh, clearly stating that they will receive divine judgment and destruction.

  • Isaiah 63:1-6 – Who is this coming from Edom in crimson-stained garments from Bozrah – this One who is splendid in His apparel, rising up proudly in His great might? It is I, proclaiming vindication, powerful to save. Why are Your clothes red, and Your garments like one who treads a winepress? I trampled the winepress alone, and no one from the nations was with Me. I trampled them in My anger and ground them underfoot in My fury; their blood spattered My garments, and all My clothes were stained. For I planned the day of vengeance, and the year of My redemption came. I looked, but there was no one to help, and I was amazed that no one assisted; so My arm accomplished victory for Me, and My wrath assisted Me. I crushed nations in My anger; I made them drunk with My wrath and poured out their blood on the ground.
  • Ezekiel 36:5 – This is what the Lord GOD says: Certainly in My burning zeal I speak against the rest of the nations and all of Edom, who took My land as their own possession with wholehearted rejoicing and utter contempt so that its pastureland became plunder.

When Esau despised his birthright and sold it for one meal, it was the equivalent to despising Yahweh’s promises.

Hebrews 12:16-17 – And make sure that there isn’t any immoral or irreverent person like Esau, who sold his birthright in exchange for one meal. For you know later, when he wanted to inherit the blessing, he was rejected because he didn’t find any opportunity for repentance, though he sought it with tears.

Covenantal, committed love serves as a model to the church today. Jesus calls on us to love one another.

  • John 13:34 – I give you a new command: Love one another. Just as I have loved you, you must also love one another.
  • 1 John 4:7 – Dear friends, let us love one another, because love is from God, and everyone who loves has been born of God and knows God.

As fellow members of the body of Christ, we don’t exist in a sentimental and fleeting type of love. On the contrary, the love that believers have for each other is based on the mutual need and benefit of all participating parties. At the same time, this type of love must be subject to discipline when necessary. This is true even if the discipline removes the offender from the relationship for a period of time, just as Israel was removed from the promised land, only to return later.

Verse 5

The point of this verse is that someday a repentant Israel will witness God’s judgment on all of His enemies, and they will praise God for His greatness and His covenant faithfulness and power. Yahweh is the God of all creation and the one to whom everyone must answer. Unlike other books of the Bible, Malachi is not one of universal acceptance of all people (which is true) but of  universal lordship over all creation.

Applications

  • Do we fear God in a way that acknowledges that He is the creator of everything?
  • Do we understand that if we are in a covenant relationship with God (faith in Jesus), we will face discipline for our sinful behavior, but we won’t face eternal destruction? In contrast, those outside a covenant relationship with God (no faith in Jesus) will face eternal destruction?
  • We are called to be in a loving covenant relationship with fellow believers in the church. Do you pursue these relationships, or are you lukewarm to fellow believers?
  • Don’t worry over the supposed lack of judgment against evil or evil people. God will judge them in His time.