Acts 7 - Printer Friendly

What does Acts 7 mean?

Chapter Commentary:

In Acts 6:12–14, Jews accused a Jesus-follower named Stephen of speaking against the temple, Moses, and the Law. Acts 7 is Stephen's defense. It can be difficult for modern readers to follow because he intermingles truth about the Mosaic law, the prophets of Israel, and the role of the temple in and around Old Testament Jewish history. Ultimately, he explains that God never asked for the temple, and the Israelites didn't need one to follow Him; Moses wasn't always perfect; the Israelites never properly followed Moses or the Law; and in fact, they killed the very prophets who told them how to recognize the Messiah.

First, Stephen sets the stage. He talks about how God called Abraham out of Mesopotamia and eventually sent him to Canaan. There, God promised Abraham that his descendants would own the land, though he himself would not. As a sign of promise, God told Abraham to circumcise the males in his clan. God called Abraham and gave him the rite of circumcision—the identifying mark of God's people—long before He gave the Mosaic law or allowed the temple to be built (Acts 7:1–8).

Next is the description of how the Israelites came to Egypt and were enslaved for four hundred years. They went to Egypt to escape a famine and grew into a nation while in slavery. For four hundred years, the Israelites had no law, no temple, and no freedom to worship God as they should, but they were still God's chosen people (Acts 7:9–19).

Stephen then references Moses. The great prophet who spoke to God as a friend, gave the Israelites their identifying law, and led the people from slavery to the gate of the Promised Land, started as a murderer. And yet, God was still with him and His people (Acts 7:20–29).

The powerful defense of Jesus' role as Messiah then turns to God's call to Moses. As God called Abraham in Mesopotamia and Haran, He called Moses in Midian. God is not limited by geography (Acts 7:30–34).

God empowered Moses to lead His people out of Egypt to Mt. Sinai where God gave the Israelites the Law. Stephen subtly points out that the Israelites didn't revere Moses, they rebelled against him. And, again, God is not bound by place; He gave His people the Law in the middle of the wilderness between Egypt and the Promised Land (In Acts 7:35–43).

At this point, Stephen somewhat shifts the attention from the Law to the temple. God didn't ask Moses to build a temple, He asked him to build a tabernacle or tent. This tabernacle and its successors served the Israelites into the Promised Land, throughout their campaign, past the time of the judges, and throughout the reigns of King Saul and King David. In fact, the tabernacle didn't even dwell in Jerusalem until David's reign (Acts 7:44–46).

In an important point, Stephen shows proper perspective regarding the temple. God didn't ask for it, David asked to build it. David, Israel's most beloved king, didn't build it, his son Solomon did. And as Solomon dedicated it, he fully acknowledged it could not contain God. The temple is sacred because God allowed and blessed it, not because it is necessary (Acts 7:47–50).

Possibly sensing that the crowd is turning violent and that he's running out of time, Stephen rapidly pulls everything together and relates the main point to his audience. His opponents rejected Jesus, Moses' promised prophet. They killed Jesus, just like their forefathers killed the prophets God sent throughout history. Stephen doesn't want to see the temple destroyed, but anyone who values the temple over the Messiah is an idolater (Acts 7:51–53).

Stephen's opponents respond by dragging him from the temple courtyard and stoning him. As he dies, he sees Jesus standing at God's right hand. In the crowd is a young Pharisee named Saul. Soon, Saul will be the greatest persecutor of Christians in Jerusalem. But not long after, he will be the greatest Christian missionary in history (Acts 7:54–60).

Acts 7:1–8 is the beginning of Stephen's defense before the Sanhedrin. Jews from outside Judea have accused Stephen, a follower of Jesus, of speaking against Moses, the Law, and the temple (Acts 6:8–15). Stephen uses the history of Israel to show how hypocritical the charges are. In Abraham's story, alone, Stephen shows how God is sovereign over His people outside Israel and outside the Mosaic law. God called Abraham hundreds of miles from Jerusalem in Mesopotamia and made a covenant with him hundreds of years before the Israelites received the Law. This story is told in full in Genesis 11:27—30:24.

Acts 7:9–16 describes one of the church's first deacons, Stephen, during his trial before the Sanhedrin. A crowd of Jews has accused him of speaking against Moses, the Mosaic law, and the temple (Acts 6:8–15). Stephen uses his defense to show how Abraham's descendants have been God's people since long before the Law or the temple. In Acts 7:1–8, he gave a summary of how God called Abraham far from the land his people would later inherit. Stephen continues showing how God cared for His people without a place, adding that they didn't respect His prophets, starting with Joseph. Joseph's story is in Genesis 37—Exodus 1.

Acts 7:17–22 continues Stephen's defense against charges that he speaks against Moses, the Mosaic law, and the temple (Acts 6:11–14). In this part, he subtly shows that God's work is not confined to a building, city, or even nation. God used a hostile foreign government to prepare the greatest prophet of the Old Testament and the bringer of the Law that made the Israelites a nation. Solomon admitted during the dedication of the temple that even heaven and the highest heaven cannot contain God, much less a building made by human hands (2 Chronicles 6:18). The truth is, neither can a single nation, or even the world.

Acts 7:23–29 furthers Stephen's defense against allegations that he disrespects the Law, the temple, and Moses (Acts 6:8–15). He has obliquely reminded his audience that God was the God of the Jews before they had a temple or even a homeland (Acts 7:1–16). Now, he outlines their beloved Moses' not-so-honorable beginnings. Their most-respected prophet and leader started as a murderer. Stephen is recounting the story originally given in Exodus 2:11–22.

Acts 7:30–34 records Stephen as he continues the story of Moses. He is instructing the Sanhedrin and a crowd of Jews with a short version of Israel's history to show them how to put the things they love, like the Law and the temple, into proper perspective. The account of God calling Moses to rescue his people sets up Stephen's argument that neither the Israelites in Moses' time nor those in Stephen's ever really respected Moses. This is a quick synopsis of Exodus 3:1—4:23.

Acts 7:35–38 reminds a Jewish audience of Moses' credentials. These words are spoken by Stephen, a Jewish follower of Jesus and leader in the church in Jerusalem. Devout Jews are accusing Stephen of blaspheming against Moses and the Mosaic law (Acts 6:11–14). Stephen is showing that his accusers' forefathers directly rebelled against Moses and many other prophets who came after him. Here, he reminds them how Moses was in direct contact with God, and how he prophesied about Jesus.

Acts 7:39–43 records Stephen reminding his accusers that the Jews they claim to follow have a long history of idolatry. Stephen, a Jewish deacon of the early church in Jerusalem, is defending himself against false charges that he disrespects Moses, the Mosaic law, and the temple (Acts 6:8–15). He shows that throughout history, God has met the Jews without the Law, which the Israelites never satisfactorily followed, or the temple, which God allowed but never requested. Like those long-ago Israelites, Stephen's accusers have fallen into idolatry, although instead of foreign gods, they worship Moses, the Law, and the temple.

Acts 7:44–50 points out that while God accepted the temple, He never asked for it and it can't contain Him. Jews from northern Africa and modern Asia Minor have accused Jesus-follower Stephen of blaspheming Moses, the Mosaic law, and the temple (Acts 6:8–15). Stephen has already proved that the patriarchs worshiped God without a temple, the Law, or even a homeland (7:2–16). Even Solomon, who built the temple, knew it couldn't contain God. Moses, the Law, and the temple have effectively become idols to the Jews.

Acts 7:51–53 reminds accusers of Stephen, the Jewish Christian deacon, that the Jews have a tradition of killing the prophets God sends to them. Stephen has been accused of blasphemy against Moses, the Mosaic law, and the temple (Acts 6:8–15). He's already established that the Jews didn't need the temple or the Law to worship God. Stephen's final jab is that this neglect is in character with a people who claimed to live under a Law they could not keep.

Acts 7:54–60 finishes the story of the Jesus-follower Stephen. He has been falsely accused of blasphemy against God, Moses, the Mosaic law, and the temple (Acts 6:8–15). He has used the history of the Jews to show how over the years the Jews have come to worship Moses, the Law, and the temple like idols (Acts 7:1–53). His accusers are furious, but when Stephen claims to see Jesus standing next to God, the crowd goes mad, and Stephen becomes the first Christian martyr. His death sparks a great persecution against the church, but as the Jesus-followers flee Jerusalem, they take the gospel to the world (Acts 1:8).

Chapter Summary:

Stephen is a Greek-speaking Jewish Christian and one of the first deacons in the church in Jerusalem (Acts 6:1–7). He's also a skilled apologist and has been debating Jews from outside Judea about the proper place of the Mosaic law and the temple (Acts 6:8–15). His opponents cannot counter his arguments so they resort to lies. They tell the Sanhedrin that Stephen wants to destroy the temple and repeal the Mosaic law. Stephen counters that his accusers don't respect Moses or the Law, and the temple isn't necessary to worship God. This enrages the mob, and Stephen is stoned, becoming the first Christian martyr.

Chapter Context:

Chapter 7 is one of the pivot points of the book of Acts. Until recently, the early church has seen favor from the people and indifference from the Sanhedrin. Now, the Sanhedrin has beaten the apostles and ordered them not to preach about Jesus (Acts 5:40), and the people are starting to realize how different Christianity is. In Jerusalem, a Hellenist Jewish Jesus-follower named Stephen has been in a debate with other foreign Jews who finally accuse him of wishing to destroy the temple, like Jesus (Acts 6:8–15). This is Stephen's defense, which leads to his death and the introduction of Paul.

The summary of the book of Acts is provided in Jesus' words in Acts 1:8: ''But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the ends of the earth.'' In Acts 2:1–13, the Christ-followers receive the Holy Spirit. Acts 2:14—7:60 describes the rapid growth of the church in Jerusalem. Chapters 8—12 find Jewish persecution inadvertently spreading the gospel throughout Judea and Samaria. And in chapters 13—28, Paul and his companions spread the good news throughout the Roman Empire.

Accessed 5/18/2024 10:34:15 PM