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John MacArthur · Citado em PreceptAustin
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MacArthur comments that Stephen first seeks to gain his Jewish listener's interest - He knows that if they are going to hear what he says, they are going to have to want to hear it. They are going to have to have a desire to listen. And so he talks about their favorite subject. He builds his whole sermon on their own history, and that was their favorite subject. Remember that Stephen is standing against Satanically motivated men in the Hall of Hewn Stone in center of 70 (plus 1 high priest) in front of the religious leaders composing the Jewish Supreme court. These men were sitting in a semi-circle (see picture and depiction above) on elevated chairs glaring down at Stephen in the center of the hall, face aglow like that of an angel! You have to wonder who was the fearful party? And who had reason to fear? Yes, it was 71 against 1 but that 1 was actually 1 + the invisible God which equates to an overwhelming, victorious "majority!" No wonder Stephen was fearless! William Barclay's description of the Hall of Hewn Stone - The High Priest presided over the court. The court sat in a semi-circle in such a way that any member could see any other member. Facing it sat the students of the Rabbis. They were allowed to speak on behalf of the person on trial but not against him. The official meeting place of the Sanhedrin was the Hall of Hewn Stone (watch this computer animation) which was within the Temple precincts, and the decisions of the Sanhedrin were not valid unless reached at a meeting held in that place. The court could not meet at night, nor could it meet at any of the great feasts. When evidence was taken, witnesses were examined separately and their evidence to be valid must agree in every detail. Each individual member of the Sanhedrin must give his verdict separately, beginning from the youngest and going on to the eldest. If the verdict was a verdict of death, a night must elapse before it was carried out, so that the court might have a chance to change its mind and its decision towards mercy. One of the functions of the Sanhedrin was to deal with any man who was suspected of being a false prophet. (from his commentary on Jesus' trial in Mark 14)
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MacArthur adds that "Some people have said, and it's nothing new, it's rather old, "Forget about the Old Testament. All we really need is the New Testament." And there are many people who carry around a New Testament who know very little about the Old Testament. Some people would say, "Well, Abraham and Moses have very little to do with us. All we need to do is stick to the things that are revealed at the coming of Christ and afterwards."And some people would cut off the New Testament from the Old, Christ from Israel. Martin Luther faced it in his own day, and he made this statement: "The Old Testament is the cradle in which the Christ child is laid." It is not irrelevant to study the Old Testament, for the New Testament finds its birth in the Old. The Old Testament heritage supports the New Testament and explains it. And that is exactly Stephen's point as he preaches in Acts 7. He builds everything he says on the Old Testament. And our faith in Jesus Christ is rooted upon the fact of the Old Testament, that He is the Redeemer promised to Israel, the one who fulfills all of the Old Testament types, patterns and prophecies. And this is the way Stephen directs his attention, and the attention of his hearers, in chapter 7. (Stephen's Powerful Sermon - 2) John Stott adds "What Stephen did was to pick out four major epochs of Israel’s history, dominated by four major characters. First he highlighted Abraham and the patriarchal age (Acts 7:2-8); then Joseph and the Egyptian exile (Acts 7:9-19); thirdly Moses, the Exodus and the wilderness wanderings (Acts 7:20-44); and lastly David and Solomon, and the establishment of the monarchy (Acts 7:45-50). The connecting feature of these four epochs is that in none of them was God’s presence limited to any particular place. On the contrary, the God of the Old Testament was the living God, a God on the move and on the march, who was always calling his people out to fresh adventures, and always accompanying and directing them as they went." (Message of Acts) David
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MacArthur says "Abraham’s obedience (Ge 12:1) under God’s sovereignty accomplished God’s purpose for his life." Had him move (3352)(metoikizo from meta = change of place or condition + oikizo = to cause to dwell) means to cause to change one's habitation. This verb has the idea of resetting someone in Acts 7:4 where God made Abraham move or resettled him. It is the technical word for planting a colony. In the only other NT use in Acts 7:43 metoikizo takes on a more negative connotation and speaks of forcible removal or deportation, sending into, for God says "I also will remove you beyond Babylon." Metoikizo - 9x in Septuagint - Jdg. 2:3; 1 Chr. 5:6; 1 Chr. 5:26; 1 Chr. 8:6; Jer. 20:4; Jer. 22:12; Lam. 1:3; Hos. 10:5; Amos 5:27 John Piper elaborates on "had him move" - "According to verse 4, Abraham makes it half way to the promised land and settles in Haran. But God is merciful and does more than merely tell Abraham to go on to the promised land; He actually moves him—exerts some special power on Abraham...So God's mercy begins with choosing Abraham out of all the peoples on the earth to inherit the promised land; and God's patience begins by giving Abraham an extra push to get all the way to the promised land when he had settled half way in Haran.." (The Story of a Stiff Necked People) Homer Kent comments on an apparent age discrepancy in Abraham's father Terah - The death of Abraham’s father Terah is placed before Abraham’s departure from Haran. A comparison of the data in Genesis (Ge 11:26, 32; 12:4) seems to indicate that Terah lived another 60 years after Abraham left. Genesis states that Terah was 70 when he fathered his oldest son, presumably Abraham (Ge 11:26). Since Abraham was 75 when he left Haran (Ge 12:4), Terah would have been 145. Yet Terah did not die till he was 205 (Ge 11:32). The best solution seems to be that Abraham was not the oldest son of Terah, but was named first because he was the most prominent (Ge 11:26). If Abraham was born when Terah was 130, the figures are harmonized." (Jerusalem to Rome) William Larkin has a similar explanation - If Terah was seventy years old when Abraham was born (Gen 11:26) and Abraham was seventy-five when he left Haran for Canaan (Acts 12:4), and this occurred after Terah's death (Acts 7:4), Terah must have been 145 when he died. But Genesis 11:32 says he was 205. How do we account for the sixty years? It is not necessary to see the discrepancy as due to Luke's dependence on a variant textual tradition (as Marshall 1980:135; compare Samaritan Pentateuch Gen 11:32) or as an example of the natural reading of the text by an ordinary reader (Lake and Cadbury 1979:70), what Longenecker labels the conflation practice and inexactitude of popular Judaism (1981:340). Gleason Archer's (1982:378) solution overcomes the difficulty. If we take Abraham not as Terah's eldest but as his youngest son, though he is mentioned first because of his prominence in the narrative, it is possible to propose that he was born some time after Terah was seventy, even sixty years later—that is, when he was 130. This would account for the missing sixty years and harmonize the passages. (Acts 7:1-53 Stephen's Speech) A T
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MacArthur - “You know,” he says, “you’re always revering the patriarchs. ‘Ah, wonderful patriarchs. We love and esteem the patriarchs.’ You know what your wonderful patriarchs did? They sold Joseph. God had given Joseph the birthright. God had proclaimed him as the progenitor, or as the right of primogenitor (1 Chr 5:1). He had the one who had the birthright. And God was with him, but you were against him.” And here comes the beginning of the indictment. “God exalted Joseph. You debased him (Sermon)....Joseph's brothers rejected the very one God had set apart for special blessing (Ge 37:5ff.; 1 Chr 5:1). They were a graphic illustration of the nation's spiritual blindness manifested in the case of Jesus. (MacArthur New Testament Commentary – Acts) John
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MacArthur - Stephen makes inescapably clear that the twelve patriarchs were guilty of opposing God and His purpose. They sold Joseph, but God rescued him. The nation's rebellion against God thus began with the patriarchs themselves. (MacArthur New Testament Commentary – Acts) David Thompson summarizes Stephen's use of the illustration of Joseph's life - Joseph was hated by his brothers because he received a revelatory dream from God and was the favorite of his father. Stephen is using this illustration because Jesus was hated, rejected, and mistreated by these religious leaders because He is the revelation of God and He is the only begotten Son of God. Eight facts are brought out: (Fact #1) - God was with Joseph. Acts 7:9b (Fact #2) - God rescued Joseph and blessed Joseph. Acts 7:10 (Fact #3) - God caused a famine to hit and the Jews were running out of food. Acts 7:11 (Fact #4) - Jacob sent the patriarchs to Egypt to buy food. Acts 7:12 (Fact #5) - Joseph revealed himself to his brothers on their second visit. Acts 7:13 (Fact #6) - Joseph sent word to Jacob and all his seventy-five relatives came to live with him. Acts 7:14 (Fact #7) - Jacob went down to Egypt and died. Acts 7:15 (Fact #8) - Jacob was taken from Egypt back to Shechem to be buried. Acts 7:16 God was working outside of Israel. His hand was on Joseph outside of the Promised Land and the only land they had was a burial tomb. Joseph was hated by his family, just like Jesus. You cannot limit God’s work with people to a Temple because God saves people from all over the world; He did it with Israel when they were in Egypt. (Sermon) Related Resources: What can we learn from the life of Joseph? What is the story of Joseph and his brothers? What is the story of Joseph and Potiphar? Acts 7:10 and rescued him from all his afflictions, and granted him favor and wisdom in the sight of Pharaoh, king of Egypt, and he made him governor over Egypt and all his household. (NASB: Lockman) KJV Acts 7:10 And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house. rescued Ge 48:16; Ps 22:24; 34:17-19; 37:40; 40:1-3; 2 Ti 4:18; James 5:11; Rev 7:14 granted Ge 41:12-46; 42:6; 44:18; 45:8,9; Ps 105:19-22; Pr 2:6; 3:4; 16:7 THE FUTURE DELIVERER RESCUED BY GOD The picture above is "Joseph Interprets the Dream of Pharaoh" by Jean-Adrien Guignet (19th century). God granted Joseph favor and he was made governor over Egypt. And rescued him - "Snatched him out" is the picture. This is a clear manifestation of the fact that God was indeed "with him." The verb rescued is exaireo which literally means to take out. So what God did was take Joseph out, delivering him from perilous circumstances. Stephen uses this same verb in Acts 7:34 to describe God's coming down to rescue His chosen people from oppression in Egypt, using Moses as His instrument to bring about their deliverance (Acts 7:35). From all his afflictions - Stephen afflictions plural because Joseph had more than one affliction, but God was ready and able every time and rescued him. And beloved He is the same God. You may currently be in a trial, just coming out of a trial or (yes) getting ready to enter a trial (unbeknownst to you), but "since (JESUS) Himself was tempted (tested) in that which He has suffered, He is able to come to the aid (boetheo - come to your aid on hearing a cry for help! So cry out!) of those who are tempted (being tested)." (Heb 2:18+) Afflictions (2347)(thlipsis from thlibo = to crush, press together) is a strong term which originally expressed physical pressure on Joseph. He did not experience a few minor inconveniences, but real hardships. Thlipsis is used here of Joseph's severe tribulations, but in Acts 7:11 of the great affliction (thlipsis) that came upon Israel because of the famine. Medically thlipsis was used of the pulse (pressure). It descirbes a pressing together as of grapes and conveys the idea of being squeezed or placed under pressure, crushed beneath a weight. According to the ancient law of England those who willfully refused to plead guilty had heavy weights placed on their breasts, and were pressed and crushed to death, depicting literally the idea of thlipsis.
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MacArthur - It is only just before Christ's second coming that Israel will recognize Him for who He is (cf. Zech. 12:10-13:1; 14+). (Ibid) And Joseph's family was disclosed to Pharaoh - Disclosed is the adjective phanerós means Joseph's family was made evident, openly known to Pharaoh. Family is genos (race, stock, nation). After Joseph had revealed himself to his brothers... Then Joseph said to his brothers, “Please come closer to me.” And they came closer. And he said, “I am your brother Joseph, whom you sold into Egypt. (45:7) “God sent me before you to preserve for you a remnant in the earth, and to keep you alive by a great deliverance.(Ge 45:4, 7) As for you (JOSEPH'S JEALOUS BROTHERS), you meant evil against me, but God meant it for good in order to bring about this present result, to preserve many people alive. (Ge 50:20). John
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MacArthur comments - The Lord Jesus Christ (Joshua 6:2; cf. Josh 5:15 with Ex 3:2, 5) in a pre-incarnate appearance (Christophany). He came as the Angel (Messenger) of the Lord, as if He were a man (cf. the one of 3 "angels," Ge 18:1-5). Joshua fittingly was reverent in worship. The Captain, sword drawn, showed a posture indicating He was set to give Israel victory over the Canaanites (Joshua 6:2; cf.Joshua 1:3). (The MacArthur Study Bible) Holy (40)(hagios) means set apart by God and/or for god, consecrated, dedicated, sacred. "Its fundamental idea is separation, consecration, devotion to the service of Deity, sharing in God's purity and abstaining from earth's defilement." (Zodhiates) The Jews considered their Temple in Jerusalem to be holy (cf Acts 21:28), but surprisingly the phrase "holy temple" is not found in the New Testament. Here Stephen reminds the religious leaders that this patch of ground outside of Israel was referred to by God Himself as "holy ground." Stephen is clearly giving a gentle rebuke to the religious leaders for their "Temple-olatry" (aka "Edifice Complex" a play on "Oedipus Complex") implying that wherever God is present, that place is holy and that God was never restricted to a specific building, even their "glorious" Temple in Jerusalem. David Thompson says that "The Grace of God Gospel clearly reestablishes this point. You do not have to be in the Temple of Jerusalem to be holy. You do not have to be in church to be holy. Your body is the Temple of the Holy Spirit (1 Cor 3:16, 1 Cor 6:19-20+) and therefore you are holy because you have the presence of (the thrice holy) God in you. (Sermon) WRONG PRIORITIES - Stephen's words about the tabernacle and later the temple were aimed at a people who had developed an unhealthy view of their place of worship. Through the years the Israelites had come to revere the actual structure and its contents more than God himself. Rather than being a place to meet with God, the temple had become for them a source of religious snobbery. Stephen's words convey the truth that God cannot be confined to a building and suggest that, despite the prideful presuppositions, the temple was not the holiest place on earth and had become a mere gathering place for infidels! Be careful not to become so caught up in human religious systems that you forget the God who lives now. Those who replace God or try to confine him are guilty of idolatry. (Life Application Bible Commentary – Acts) What does the Bible mean when it refers to holy ground? Answer: The phrase “holy ground” is found only twice in the Bible, once in the Old Testament and once in the New. God Himself first identified the area in which He met with Moses on Mount Horeb (Sinai) as holy ground. It was there that God commanded Moses to go to Pharaoh and demand that he let the people go from bondage to Egypt. At the moment Moses came upon the burning bush out of which God spoke to him, God gave him two commands: don’t come near and take off your sandals. Both commands were to impress upon Moses that he was standing on holy ground (Exodus 3:5). Joshua 5:15 describes a similar incident, but the phrase "holy ground" is not used. It was not that the actual ground on which Moses stood was holy; rather, it was the presence of the holy God that made it holy. The direction to Moses to remove his shoes was in conformity with what was well known to Moses, for, having been brought up in Egypt, he would have known that the Egyptian priests observed the custom in their temples. Today it is observed in all Eastern countries where the people take off their shoes or sandals before entering mosques and synagogues as a confession of personal defilement and conscious unworthiness to stand in the presence of unspotted holiness. Moses responds by not only removing his shoes, but also by hiding his face, a sign that he understood he was in the presence of the glory of the divine Majesty and was conscious of his own sinfulness and unworthiness. In fact, Moses was so aware of God’s holiness that he was afraid to look at Him (Exodus 3:6). In the New Testament, the event described in Exodus is reiterated by Stephen as he was preaching the gospel of Jesus Christ before the Sanhedrin. He recounted the history of the Jews and their dealings with the God of their forefathers (Acts 6—7). He reminded them of the incident of the holy ground on which Moses stood and spoke to God (Acts 7:33). The holy ground was rendered sacred by the presence of God, who is the very essence of holiness. The lesson for us is that we should enter the sanctuary, the place set apart for divine worship, with reverence in our hearts. Solemn awe and deep seriousness are appropriate for coming into the place set apart for the worship of God, for wherever the Lord is constitutes holy ground. Acts 7:34 'I HAVE CERTAINLY SEEN THE OPPRESSION OF MY PEOPLE IN EGYPT AND HAVE HEARD THEIR GROANS, AND I HAVE COME DOWN TO RESCUE THEM; COME NOW, AND I WILL SEND YOU TO EGYPT.' (NASB: Lockman) KJV Acts 7:34 I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt. I have seen Ex 2:23-25; 3:7,9; 4:31; 6:5,6; Judges 2:18; 10:15,16; Neh 9:9; Ps 106:44; Isa 63:8,9 and am Ge 11:5,7; 18:21; Ex 3:8; Nu 11:17; Ps 144:5; Isa 64:1; John 3:13; John 6:38 And now Ex 3:10,14; Ps 105:26; Hos 12:13; Micah 6:4 Acts 7 Resources - Multiple Sermons and Commentaries MOSES DIVINE COMMISSION TO BE ISRAEL'S DELIVERER Forty years earlier Moses and a sense he was to deliver Israel but it was not to be at that time. The deliverer was rejected. But now Moses has been prepared by herding sheep for 40 years in the wilderness after being rejected by Israel, not knowing that he would be herding these very "sheep" (Israel) another 40 years in the wilderness because of their failure to believe God's call to enter the promised land. I HAVE CERTAINLY SEEN THE OPPRESSION OF MY PEOPLE IN EGYPT AND HAVE HEARD THEIR GROANS, AND I HAVE COME DOWN TO RESCUE THEM; COME NOW, AND I WILL SEND YOU TO EGYPT - God has both seen and heard. We read over this so quickly but it is an amazing manifestation of divine condescension as He looks and listens with mercy on His chosen people. This is an example of pure grace, God's unmerited favor to an undeserving people (THEY ARE A PICTURE OF ALL OF US!). The phrase "I have certainly seen" is literally "I have seen, I have seen" as the KJV renders it. Clearly this repetition (which is often done in the Hebrew language = a Hebraism) is meant to emphasize the faithfulness of God. And beloved, if you are in the New Covenant with Him, He constantly looks and listens and is aware of your oppressive situation and your groans! Oppression (2561)(kakosis) means mistreatment, that which is distressing or harassing, cruel suffering. (Vulgate = afflictio) My people - God identifies the Israelites as His possession. Groans (4726)(stenagmos from stenazo = to groan) describes groaning, signing both involuntary expressions of great stress in Acts 7:34 (Ex 2:24, 6:5, cf Israel's groaning when enemy raised up against them - Jdg 2:18+). The only other NT use describes the groans of the Holy Spirit in prayer "the Spirit Himself intercedes for us with groanings too deep for words." (Ro 8:26+). When Israel returns to Jehovah at the end of this age Isaiah says "sorrow and sighing will flee away." (Isa 51:11, Isa 35:10+ during the Millennium!). Gilbrant - In Genesis 3:16 it describes the “groanings” of the pain of childbirth that all women experience as a result of Eve’s sin. In Exodus 2:24 God heard the “groaning” of His people enslaved in Egypt. In all of its Septuagint occurrences stenagmos is associated with pain or sorrow. Stenagmos - 21x in 21v in the Septuagint - Gen. 3:16; Exod. 2:24; Exod. 6:5; Jdg. 2:18; Job 3:24; Job 23:2; Ps. 6:6; Ps. 12:5; Ps. 31:10; Ps. 38:8; Ps. 38:9; Ps. 79:11; Ps. 102:5; Ps. 102:20; Isa. 35:10; Isa. 51:11; Jer. 4:31; Jer. 45:3; Lam. 1:22; Ezek. 24:17; Mal. 2:13 J
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MacArthur writes that "Logion (oracles) is a diminutive of logos (note), which is most commonly translated word. Logion generally referred to important sayings or messages, especially supernatural utterances… In many pagan religions of that day, mediums and seers gave occultic predictions of the future and other messages from the spirit world through supernatural “oracles.” By observing the movements of fish in a tank, the formation of snakes in a pit, or listening to the calls of certain birds, fortune-tellers would purport to predict such things as business success or failure, military victory or defeat, and a happy or tragic marriage. Such a connotation could not have been further from Paul’s use of logion in this passage." (MacArthur, J: Romans 1-8. Chicago: Moody Press) Gilbrant on living - Here the Ten Commandments are called "living" because they provide guidance for the conduct of life, and because they had their source and authorship in the living God. (Complete Biblical Library – Acts) Living (2198)(zao) refers literally to natural physical life (opposite of death, Acts 22:22, 25:24). Zao refers to supernatural, spiritual life (Jn 11:25, 26). The clear parallel with living oracles is Hebrew 4:12+ which says "the word of God is living (zao) and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart." Robertson on living oracles - Living oracles (logia zōnta). A logion is a little word (diminutive of logos). Common in the old Greek, LXX, Philo, in ecclesiastical writers for sayings of Christ, Papias (for instance) saying that Matthew wrote in Hebrew (Aramaic) “Logia of Jesus.” Oxyrhynchus papyri fragments called “Logia of Jesus” are of much interest though only fragments. The Greeks used it of the “oracles” or brief sayings from Delphi. In the NT the word occurs only four times (Acts 7:38; Ro 3:2; Heb 5:12; 1 Pe 4:11). Here the participle zōnta, living, is the same used by Peter (1 Peter 2:4f.), stone (lithos) of Christ and Christians. The words from God to Moses are still “living” today. In 1 Peter 4:11 the word is applied to one who speaks logia theou (oracles of God). In Ro. 3:2 Paul refers to the substance of the law and of prophecy. In Heb. 5:12 the writer means the substance of the Christian religious teaching. Note that the Law was given outside the land, making the point that the blessings of God were not limited to the Land of Israel. Acts 7:39 "Our fathers were unwilling to be obedient to him, but repudiated him and in their hearts turned back to Egypt, (NASB: Lockman) KJV Acts 7:39 To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt, NLT Acts 7:39 "But our ancestors refused to listen to Moses. They rejected him and wanted to return to Egypt. Our fathers were unwilling to be obedient to him Acts 7:51,52; Neh 9:16; Ps 106:16,32,33; Ezek 20:6-14 but Acts 7:27; Judges 11:2; 1 Kings 2:27 and in their hearts turned back to Egypt Ex 14:11,12; 16:3; 17:3; Nu 11:5; 14:3,4; 21:5; Neh 9:17 Acts 7 Resources - Multiple Sermons and Commentaries THE HEART OF ISRAEL'S PROBLEM WAS THE PROBLEM WITH THEIR HEART Now before we are too hard on Egypt, isn't that the problem with all of us? Even those of us to whom God has given a new heart and His Holy Spirit, still have a problem with our old flesh nature, which wants to turn back to Egypt. As the hymnwriter said Prone to wander, Lord, I feel it, Prone to leave the God I love; Here’s my heart, O take and seal it, Seal it for Thy courts above. —Robinson (Devotional) We now begin to see that the thrust of Stephen's speech has come to a turning point as he builds his case toward his crushing accusation in Acts 7:51-53+! Our fathers were unwilling to be (or become) obedient to him (Moses) - Again Stephen uses the phrase our fathers, preparing us for his words in Acts 7:51+. The Greek reads were unwilling to become obedient. Unwilling is the verb thelo (which means desire, will) preceded in Greek by the strongest marker (ou, ouk) introducing a negative statement. The point is they were ABSOLUTELY UNWILLING to obey Moses. This verse presents a striking contrast between Moses and Israel - In Acts 7:38 Moses "welcomed" the living oracles from God, but here we see the fathers (an allusion to the 12 tribes) as a whole had no such longing for the living word of God! Obedient (5255)(hupekoos from hupo = under, under the authority, control of someone + akouo = hear) is an adjective which means giving ear to, hearkening, attentively listening and thus describes one who is obedient. Obedient describes a person who obeys based on the fact that they have paid attention to what was commanded or instructed. In other words, what they heard did not just (as the saying goes) "go in one ear and out the other!" We have all seen the child who, when they are being instructed by their parents, responds by putting their hands over their ears so as to not hear their parent's words! That is a picture of not "giving ear to" (i.e., they are disobedient - I'm sure this doesn't describe your child dear reader!) That is a picture of Israel in the wilderness (cf the reaction of the Sanhedrin to Stephen's concluding words and powerful accusation - Acts 7:57) But - A tragic term of contrast. Not only would the not listen to Moses but they "pushed" him away a second time! Repudiated him (683)(apotheo/apotheomai from apó = from + othéo = push away, thrust, drive) means literally to push aside, thrust way (from) or push off. Figuratively as used here it means they rejected the living oracles from God through Moses. They repudiated, and refused to listen to him just as they had the first time and pushed him away (also apotheomai in Acts 7:27+). It was not Stephen who had blasphemed Moses but the fathers of the Sanhedrin! And in their hearts (kardia - control center of one's being) turned back to Egypt - As noted above here is the root issue - the problem was that Israel had a "heart problem!" They had lived for some 400 years in Egypt and even though the conditions were oppressive, their "palates" had become accustomed to Egyptian food, Egyptian culture, Egyptian gods and now they were in a barren wilderness. So even with the oppressive conditions, the thoughts of their heart turned back to Egypt. God made our hearts (speaking of our "control center" not our physical heart which He also made) - but He made them in such a way that if they are not "filled with" and/or satisfied with God Himself, they will be seek to be filled with/satisfied by gods (idols) of our own making. And this is exactly what happened to Israel when they rejected Moses and God's work (and word) through him. They replaced that spiritual vacuum with their own man-made religion. Stephen's implication could not be more clear -- this is exactly what the Sanhedrin and all the other religious hypocrites in Israel had done. They did not just reject Jesus, but they choose "gods" of their own making! This same spiritual dynamic is true of the heart of every person who rejects their Creator and Redeemer Jesus Christ! Can you see what Israel is doing here? On one hand in the Abrahamic Covenant they have the promises of God, but instead they choose their way over God's. They disobeyed the way of God and opted for the land of Egypt rather than the land of promise. They opted for what they had seen and experienced. They failed to express faith in God's promise, for faith is the assurance of things hoped for, the conviction of things not see (Heb 11:1+). They choose to walk by sight, not by faith (cf 2 Cor 5:7+) A T
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MacArthur adds "This was the means by which God led the people. It was a single column, being cloud by day and fire by night (cf. Ex 14:24) and was associated with the Angel of God (Ex 14:19; 23:20-23) or the Angel of God's presence (Isa 63:8, 9). See Ex 3:2. It was the pillar from which the Lord also spoke to Moses (Ex 33:9-11)." (The MacArthur Study Bible) In Exodus 32:1, 23 we read Now when the people saw that Moses delayed to come down from the mountain, the people assembled about Aaron and said to him, “Come, make us a god who will go before us; as for this Moses, the man who brought us up from the land of Egypt, we do not know what has become of him.” (32:23) “For they said to me, ‘Make a god for us who will go before us; for this Moses, the man who brought us up from the land of Egypt, we do not know what has become of him.’ John MacArthur comments - Such was the influence of the polytheistic world in which they lived that the Israelites, in a time of panic or impatience, succumbed to a pagan world view. What made it even more alarming was the rapidity with which pagan idolatry swept in despite recent real-life demonstrations of God's greatness and goodness toward them. But they weren't just requesting gods, but gods to lead them forward—"who will go before us." The pagan world view had robbed them of seeing God as having led them out of Egypt and instead they scornfully attributed the Exodus to Moses (cf. Ac. 7:40). (The MacArthur Study Bible) FOR (gar) - A term of explanation! Their logic was flawed by their flesh! THIS MOSES - This was a derogatory way to refer to Moses showing that they despised him. They were saying in essence "As for this fellow Moses." The false witnesses had made a similar derogatory comment about Jesus in Acts 6:14 ("this Nazarene, Jesus") WHO LED US OUT OF THE LAND OF EGYPT - How quickly they forgot what Moses had led them out of! They were in bondage. They seem to have forgotten that they had cried out as in Ex 2:23 - "And the sons of Israel sighed because of the bondage, and they cried out; and their cry for help because of their bondage rose up to God." WE DO NOT KNOW WHAT HAPPENED TO HIM - What does this statement express - doubt not faith! They were ready for a new leader and a new god! What did they think -- that the God Who had just performed all the miracles in Egypt and at the Red Sea had forgotten them?! The NET Note adds that their "Doubt expresses itself in unfaithful action. The act is in contrast to God's promise in Ex 23:20. “Behold, I am going to send an angel before you to guard you along the way and to bring you into the place which I have prepared. Bruce Barton - In one sorry, sinful deed, the children of Israel blatantly, publicly, and corporately defied God. This "invisible" God and "absent" Moses were too much to bear. They wanted something they could see, even if it was the product of their own hands. (Life Application Bible Commentary – Acts) Acts 7:41 "At that time they made a calf and brought a sacrifice to the idol, and were rejoicing in the works of their hands. (NASB: Lockman) KJV Acts 7:41 And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands. they Ex 32:2-8,17-20; Dt 9:12-18; Neh 9:18; Ps 106:19-21 rejoicing Isa 2:8,9; 44:9-20; Hos 9:1,10; Hab 2:18-20 Acts 7 Resources - Multiple Sermons and Commentaries ISRAEL'S JOY OVER MAN-MADE GODS At that time they made a calf and brought a sacrifice to the idol - God used Moses to get Israel our of Egypt, but he couldn't get Egypt out of Israel! While in one sense Israel's predilection for idolatry began at Mt Sinai, in another sense it goes back to their time in Egypt and their exposure to the pagan idols in that land. MacArthur on the calf - The young bull, which Aaron caused to be fashioned, was a pagan religious symbol of virile power. A miniature form of the golden calf, although made of bronze and silver, was found at the site of the ancient Philistine city of Ashkelon. Since it dates to about 1550 b.c. it indicates that calf worship was known not only in Egypt, but also in Canaan prior to the time of Moses. In worshiping the calf, the Israelites violated the first 3 commandments (20:3-7). (The MacArthur Study Bible)
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MacArthur comments on this passage in Hosea - As the largest and most influential of the northern 10 tribes, Ephraim's name was often used as representative of the northern nation. This was an expression of God's wrath of abandonment. When sinners reject Him and are bent on fulfilling their wicked purposes, God removes restraining grace and turns them over to the results of their own perverse choices. This kind of wrath is that in Ro 1:18-32 (cf. Jdg 10:13; 2Ch 15:2; 24:20; Ps 81:11, 12). (The MacArthur Study Bible) To serve the host of heaven - Serve is present tense indicating continually serve their idols. The host of heaven was the array of false gods ("fallen angels") believed to dwell in the heavens, associated with the stars and the practice of astrology. Barton - The reference to heavenly bodies refers to Israel's practice of worshiping deities associated with stars and planets . It was a form of godless worship that became more prevalent in the later years of the kingdom. (Life Application Bible Commentary – Acts) We see this described by the prophet Jeremiah (notice all the verbs describing Israel's pursuit of the host of heaven)... At that time,” declares the LORD, “they will bring out the bones of the kings of Judah and the bones of its princes, and the bones of the priests and the bones of the prophets, and the bones of the inhabitants of Jerusalem from their graves. “They will spread them out to the sun, the moon and to all the host of heaven, which they have loved and which they have served, and which they have gone after and which they have sought, and which they have worshiped. They will not be gathered or buried; they will be as dung on the face of the ground.(Jeremiah 8:1-2) All the uses of the phrase host of heaven - Deut. 4:19; 1 Ki. 22:19; 2 Ki. 17:16; 2 Ki. 21:3; 2 Ki. 21:5; 2 Ki. 23:4; 2 Ki. 23:5; 2 Chr. 18:18; 2 Chr. 33:3; 2 Chr. 33:5; Isa. 24:21; Isa. 34:4; Jer. 8:2; Jer. 33:22; Dan. 4:35; Dan. 8:10; Zeph. 1:5; Acts 7:42 Serve (3000)(latreuo from latris = one hired or latron = reward, wages) means to work for reward, for hire or for pay, to be in servitude, render cultic service. Latreuo was used literally for bodily service (e.g., workers on the land, or slaves), and figuratively for “to cherish.”
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MacArthur: Though David had desired to build the Temple, God had other plans, for it was actually David's son whom God allowed to do it. Now, there is an interesting possibility why the mention of Solomon building the Temple is just briefly stated in passing: Stephen could be implying the transitory nature of the Temple that the Jews had so revered. In a sense, it's almost an indictment, because the Temple that Solomon had built had been destroyed. The Jews had essentially put all their eggs in one basket--their security was the Temple. They were guilty of worshiping the building, rather than the God who had chosen to dwell there. In fact, even Zerubbabel's Temple was gone and Stephen's opponents were only familiar with Herod's. It's as if Stephen is saying, "You guys are talking about the Temple that God built, and this isn't even it! If you're accusing me of speaking against this Temple, keep in mind that this isn't the Temple that God built anyway. The one that He ordained was built by Solomon. And even Solomon's Temple was only temporary, because God Himself allowed it to be destroyed as part of His plan. So you can't put God in a box." David McKay - The Temple not designed to be permanent but a pointer to fulfillment in Jesus Christ (cf Jn 2:19, 20, 21); Temple was place of sacrifice; Jesus offered perfect sacrifice for sins (Heb 9:26); end of whole sacrificial system; priesthood replaced by great High Priest of Jesus Christ (Heb 10:12); not a message the Sanhedrin wanted to hear; temple has fulfilled its purpose and its days are over; God is doing a new thing; Eph. 2:21; our church buildings are not temples; Keyin Maples - God is not bound to a place. a. Abraham was not in Jerusalem when God called him. b. Jesus told the woman at the well that Jerusalem would no longer be the central place of worship: c. David wrote of the omnipresence of God. d. Jonah learned the hard way that God is everywhere–on land, at sea, and under the sea. e. Stephen preached in verses 47 and 48: f. Does this mean the temple should not have been built? No. It means that the temple had a purpose until the death of Jesus on the cross and at that moment the temple became obsolete. Acts 7:48 "However, the Most High does not dwell in houses made by human hands; as the prophet says: (NASB: Lockman) KJV Acts 7:48 Howbeit the most High dwelleth not in temples made with hands; as saith the prophet, the Most High Dt 32:8; Ps 7:17; 46:4; 91:1,9; 92:8; Da 4:17,24,25,34; Hos 7:16 dwell Acts 17:24,25; 1 Kings 8:27; 2 Chr 2:5,6; 6:18 as Isa 66:1,2 Acts 7 Resources - Multiple Sermons and Commentaries DON'T PUT GOD IN A BOX However - Term of contrast. Stephen is challenging the Sanhedrin idea that God dwelt in the Temple in Jerusalem and no where else. This reminds me of the title of a well-known Christian book entitled "Your God is Too Small." Stephen could justifiably have said that to the Sanhedrin who wanted to confine God to their beloved Temple in Jerusalem.
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MacArthur adds that diaprio "literally refers to cutting something in two—an apt metaphor to describe the power of the Word of God (Heb. 4:12). Instead of yielding to the truth, the authorities hardened their hearts. As they had done to Jesus (cf. Jn 5:16; 7:32; 8:59; 10:31; 11:57) in spite of the abundant evidence, they rejected the (STEPHEN'S) teaching and violently opposed" him. (MacArthur New Testament Commentary) And they began gnashing their teeth at him - Luke paints an incredible picture of a group of men in a fit of uncontrolled rage and anger! Remember that what fills a person will control that person! The heart's of these men are now like a raging sea one sees with a CAT 5 hurricane on the Saffir-Simpson Hurricane Wind Scale! The stage is set for the graphic and gruesome lynch mob scene that follows! Destruction and death would soon follow! But the words of Joseph could have been spoken by Stephen to the Sanhedrin “As for you, you meant evil against me, but God meant it for good in order to...preserve many people alive." (Genesis 50:20) See Acts 7:58+ where God's Spirit was preparing a man named Saul as His chosen instrument "to preserve many people alive" by taking the Gospel of salvation throughout the Roman Empire! Picture a group of United States Senators grinding their teeth in anger in response to the testimony of a witness at a hearing! Gaebelein writes that "All they could do in their frenzy was to gnash with their teeth. It was not a sudden outburst but the tense rather shows that it was prolonged.” (Ed: gnashing is imperfect tense = pictures them grinding their teeth over and over!) Gnashing (1031)(brucho) is used only here means to grind, making sounds by striking one's teeth together, grating, bite with a loud noise.
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MacArthur comments on the weeping and gnashing of teeth - "This expression describes the eternal agonies of those in hell....This speaks of inconsolable grief and unremitting torment. Jesus commonly used the phrases in this verse to describe hell (cf. Mt 13:42, 50; 24:51)." (The MacArthur Study Bible) ESV Study Bible note on weeping and gnashing of teeth - This description of terrible suffering in hell appears several times in Matthew (cf. Mt. 13:42, 50; 22:13; 24:51; 25:30) and in Luke 13:28. The same verb brucho is used in the Septuagint of David's psalm (which would be an accurate "tagline" for the termination of Acts 7)... "The wicked plots against the righteous and gnashes at him with his teeth. (Ps. 37:12) Brucho - 6x in 6v in the Septuagint - Job 16:9; Ps. 35:16; Ps. 37:12; Ps. 112:10; Lam. 2:16 Ps 36:16 Like godless jesters at a feast, They gnashed at me with their teeth. Ps. 112:10 The wicked will see it (Ps 112:9) and be vexed, He will gnash (Lxx = brucho) his teeth and melt away; The desire of the wicked will perish. Gilbrant on brucho - In the Septuagint the word is used metaphorically to connote anger in Job 16:9; Ps 35:16; 37:12; 112:10, and it probably includes the idea of mocking in Lam 2:16. In secular Greek it refers to biting or eating noisily or greedily as wild beasts (ED: WOW! WHAT A PICTURE OF THE SANHEDRIN'S REACTION!), as well as the grating or gnashing the teeth in pain or rage. The only reference in the New Testament is in Acts 7:54, where it depicts the angry reaction of the mob to Stephen’s speech. (Complete Biblical Library Greek-English Dictionary) TDNT on brucho - The co-existence of several roots βρυχ- makes it extraordinarily difficult to review the development of the term. To be sure, we already find a perf. βέβρυχα used by Hom. (Il., 13, 393; 16, 486; cf. Od., 12, 242 etc.) to describe the breaking out of sufferers into open lamentation; cf. also Soph. Trach., 1072 (ὥστε παρθένος βέβρυχα κλαίων) etc., and again Ps.-Oppian Cyn., 2, 273 of the cry of pain of a stag mortally wounded by snake-bite. Here, however, we must insert the βρύχειν from which there developed the common post-Homeric βρυχάομαι for loud outcry. As “to gnash” it first occurs in the expression βρύχειν (τοὺς ὀδόντας) with which Hippocrates (Mul., 1, 2, 120 [VIII, 16, 262]; Epid., 5, 86 [V, 252, Littré]) characterises especially the ague. In the LXX there are 5 instances of βρύχειν (τοὺς) ὀδόντας (ἐπί) (Job 16:9, Ps 35:16; Ps 37::12; Ps 112:10; Lam. 2:16) in the sense of “to gnash with the teeth,” always as an expression of hate (usually that of the → ἁμαρτωλός (sinners) for the → δίκαιος - righteous) and as a translation of חָרַק שִׁנַּיִם עַל or חָרַק בְּשִׁנַּיִם (Job 16:9), in which it is linked with a desire to destroy the opponent; cf. also the Rabb. liter. (Tanch. [Buber] בלק 15, 140; j Kil., 32c, 37 f. etc.). Acts 7:55 But being full of the Holy Spirit, he gazed intently into heaven and saw the glory of God, and Jesus standing at the right hand of God; (NASB: Lockman) KJV Acts 7:55 But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, full Acts 2:4; 4:8; Acts 6:3,5,8,10; 13:9,10; Micah 3:8 gazed intently Acts 1:10,11; 2 Cor 12:2-4; Rev 4:1-3 and saw Isa 6:1-3; Ezek 1:26-28; 10:4,18; 11:23; John 12:41; 2 Cor 4:6; 2 Peter 1:17; Rev 21:11 standing Ps 109:31; 110:1; John 14:3; Heb 1:3; 8:1 Acts 7 Resources - Multiple Sermons and Commentaries THE VISION OF A MAN FULL OF THE SPIRIT But - This is a striking term of contrast! On one hand the Sanhedrin filled with rage and a desire to kill and on the other hand Stephen filled with the Spirit and a desire to forgive. How much more of a radically different contrast could one have of flesh controlled lives versus a Spirit controlled life! Being (huparcho in the present tense = continually) full of the Holy Spirit - Stephen was a man filled with and therefore controlled by the Spirit. Being filled with the Spirit, Stephen was able to stand firm against the members of the Sanhedrin who were filled with rage, anger and vitriol! Stephen reminds us it is not how much of the Spirit we have (which is 100%, cf Col 2:10ESV+ = "you have been filled in Him"), but how much of us the Spirit has! Stephen was fully submitted and surrendered to the Spirit of Jesus Christ. What a model for us when we are being persecuted for His Name's sake (and also when we are not being persecuted!) Being (5225) (huparcho from hupó = under + árcho = begin or arche = beginning) means literally to begin under and then to exist, be present or be at hand. It denotes the continuance of a previous state or existence. Huparcho involves continuing to be that which one was before (cf translated as "being" and "exist"). It stresses the essence of a person’s nature, that which is absolutely unalterable, inalienable, and unchangeable. Stephen in essence "exists" continually as a Spirit filled man. O Lord let that be true of us who read this description of Stephen. In Jesus' Name. Amen. In Acts Stephen is described as "full of the Spirit and of wisdom (Acts 6:3+), "full of faith and of the Holy Spirit" (Acts 6:5+) , "full of grace and power," (Acts 6:8+), and one who spoke with "wisdom and the Spirit." (Acts 6:10+ - some think this is spirit with a little "S" but at if so it is still a "spirit" enabled by the "Spirit!")