6:7 One of Luke’s periodic statements summarizing the growth of the church and the spread of the gospel (cf. 2:41, 47; 4:4; 5:14; 9:31; 12:24; 13:49; 16:5; 19:20). great many of the priests. The conversion of large numbers of priests may account for the vicious opposition that arose against Stephen. were obedient to the faith. See note on Rom. 1:5.
6:8 wonders and signs. See note on 2:19.
6:9 It seems that this verse describes 3 synagogues: the Synagogue of the Freedmen, a second composed of Cyrenians and Alexandrians, and a third composed of those from Cilicia and Asia. Cultural and linguistic differences among the 3 groups make it unlikely they all attended the same synagogue. Synagogue. These were meeting places which began in the intertestamental period where the dispersed Jews (usually Hellenists), who did not have temple access, could meet in their community to worship and read the OT. See note on Mark 1:21. Freedmen. Descendants of Jewish slaves captured by Pompeii (63 B.C.) and taken to Rome. They were later freed and formed a Jewish community there. Cyrenians. Men from Cyrene, a city in North Africa. Simon, the man conscripted to carry Jesus’ cross, was a native of Cyrene (Luke 23:26). Alexandrians. Alexandria, another major North African city, was located near the mouth of the Nile River. The powerful preacher Apollos was from Alexandria (see note on 18:24). Cilicia and Asia. Roman provinces in Asia Minor (modern Turkey). Since Paul’s hometown (Tarsus) was located in Cilicia, he probably attended this synagogue. disputing with Stephen. The word translated “disputing” signifies a formal debate. They no doubt focused on such themes as the death and resurrection of Jesus, and the OT evidence that He was the Messiah.
6:11 blasphemous words against Moses and God. Unable to prevail over Stephen in open debate, his enemies resorted to deceit and conspiracy. As with Jesus (Matt. 26:59–61), they secretly recruited false witnesses to spread lies about Stephen. The charges were serious, since blasphemy was punishable by death (Lev. 24:16).
6:14 Jesus of Nazareth will destroy this place. Another lie, since Jesus’ words (John 2:19) referred to His own body (John 2:21).
6:15 face of an angel. Pure, calm, unruffled composure, reflecting the presence of God (cf. Ex. 34:29–35).
Acts 7
7:1 high priest. See notes on 4:6. Probably Caiaphas (see note on John 18:13, 14), who remained in office until A.D. 36. “Are these things so?” In modern legal terminology, “How do you plead?”
7:2–53 Stephen’s response does not seem to answer the High-Priest’s question. Instead, he gave a masterful, detailed defense of the Christian faith from the OT and concluded by condemning the Jewish leaders for rejecting Jesus.
7:2 The God of glory. A title used only here and in Ps. 29:3. God’s glory is the sum of His attributes (see notes on Ex. 33:18, 19). Abraham…Mesopotamia, before he dwelt in Haran. Genesis 12:1–4 refers to the repeat of this call after Abraham had settled in Haran (ca. 500 mi. NW of Ur). Evidently, God had originally called Abraham while he was living in Ur (cf. Gen. 15:7; Neh. 9:7), then repeated that call at Haran (see notes on Gen. 11:31—12:1–3).
7:3 Quoted from Gen. 12:1.
7:4 land of the Chaldeans. Where Abraham’s original home city of Ur was located (Gen. 11:28, 31; 15:7; Neh. 9:7). when his father was dead. At first glance, Gen. 11:26, 32 and 12:4 seem to indicate that Terah lived for 60 years after Abraham’s departure from Haran. Terah was 70 when his first son was born (Gen. 11:26); Abraham was 75 when he left Haran (Gen. 12:4; Terah would have been 145); and Terah lived to be 205 (Gen. 11:32). The best solution to this apparent difficulty is that Abraham was not Terah’s firstborn son, but was mentioned first (Gen. 11:26) because he was most prominent. Abraham, then, would have been born when Terah was 130.
7:5 Quoted from Gen. 17:8; 48:4.
7:6 four hundred years. This is taken directly from Gen. 15:13, 14 where God Himself rounded off the exact length of Israel’s sojourn in Egypt (430 years, Ex. 12:40).
7:7 Quoted from Ex. 3:12.
7:8 covenant of circumcision. Circumcision was the sign of the Abrahamic Covenant (see notes on Gen. 17:11). twelve patriarchs. The 12 sons of Jacob, who became the heads of the 12 tribes of Israel (Gen. 35:22–26).
7:13 second time. Joseph revealed himself to his brothers on their second trip to Egypt to buy grain (Gen. 43:1–3; 45:1–3).
7:14 Jacob and all his relatives…seventy-five people. Genesis 46:26, 27; Ex. 1:5; Deut. 10:22 give the figure as 70. However the LXX (the Gr. translation of the OT, which as a Hellenist Stephen would have used) in Gen. 46:27 reads “seventy-five.” The additional 5 people were Joseph’s descendants born in Egypt. See notes on Gen. 46:26, 27.
7:16 they were…laid in the tomb. “They” refers to Joseph (Josh. 24:32) and his brothers, but not Jacob, who was buried in Abraham’s tomb at Machpelah (Gen. 50:13). the tomb that Abraham bought…of Shechem. Joshua 24:32 states that Jacob bought this tomb, although Abraham had earlier built an altar at Shechem (Gen. 12:6, 7), and probably purchased the land on which he built it. Abraham did not settle there, however, and the land apparently reverted to the people of Hamor. Jacob then repurchased it from Shechem (Gen. 33:18–20), much like Isaac repurchased the well at Beersheba (Gen. 26:28–31) that Abraham had originally bought (Gen. 21:27–30). It is clear that Joseph was buried at Shechem as he requested (Gen. 50:25; Ex. 13:19; Josh. 24:32). The OT does not record where Joseph’s brothers were buried, but Stephen reveals it was in Shechem.
7:18 king…did not know Joseph. See note on Ex. 1:8.
7:19 expose their babies. Only the male babies (Ex. 1:15–22).
7:20, 21 Moses…was set out. In God’s providence, however, he was rescued by Pharaoh’s daughter. See notes on Ex. 2:5–10.
7:23 he was forty years old. Moses’ life may be divided into three 40 year periods. The first 40 years encompassed his birth and life in Pharaoh’s court; the second his exile in Midian (vv. 29, 30); and the third revolved around the events of the Exodus and the years of Israel’s wilderness wandering (v. 36).
7:27, 28 Cf. v. 35. Quoted from Ex. 2:14.
7:29 fled…Midian. Because he feared Pharaoh would learn of his killing of the Egyptian (v. 28) and view him as the leader of a Jewish rebellion. two sons. Gershom (Ex. 2:22), and Eliezer (Ex. 18:4).
7:30 Angel of the Lord. See note on Ex. 3:2. Mount Sinai. See notes on Ex. 19:3–10.
7:32 Quoted from Ex. 3:6, 15.
7:33 Quoted from Ex. 3:5.
7:34 Quoted from Ex. 3:7, 8.
7:35 This Moses…sent to be a ruler and a deliverer. Thus began Israel’s long history of rejecting her God-sent deliverers (cf. Matt. 21:33–46; 23:37). Who made you. Quoted from Ex. 2:14. Angel. The Angel of the Lord (v. 30). See note on Ex. 3:2.
7:36 wonders and signs. The 10 plagues in Egypt, and the miracles during the wilderness wandering (e.g., the parting of the Red Sea, Ex. 14:1–31; the miraculous provision of water at Rephidim, Ex. 17:1–7; and the destruction of Korah, Dathan, and Abiram, Num. 16:1–40). See note on 2:19.
7:37 Prophet like me. Quoted from Deut. 18:15, this refers to the Messiah (cf. John 1:21, 25; 6:14; 7:40).
7:38 the congregation in the wilderness. Israel (cf. Ex. 12:3, 6, 19, 47; 16:1, 2, 9, 10; 17:1; 35:1; Lev. 4:13; 16:5; Num. 1:2; 8:9; 13:26; 14:2; Josh. 18:1). the Angel…on Mount Sinai. Most likely this is the Angel of the Lord (vv. 30, 35) who was assisted by a multitude of angels (cf. Deut. 33:3; Gal. 3:19; Heb. 2:2). See note on v. 53. the living oracles. The law given to Moses by God through the Angel of the Lord and a whole host of angels (cf. Heb. 4:12; 1 Pet. 1:23).
7:39 would not obey. Israel rejected Moses’ leadership and longed to return to slavery in Egypt (cf. Num. 11:5).
7:40 Make us gods. A man-made representation of a false god (Ex. 32:1–5) which was forbidden (Ex. 20:4). Quoted from Ex. 32:1, 23.
7:41 a calf. See note on Ex. 32:4.
7:42 God…gave them up. Quoted from Amos 5:25–27. Judicially abandoning the people to their sin and idolatry (cf. Hos. 4:17; see notes on Rom. 1:24, 26, 28). the host of heaven. Israel’s idola
trous worship of the sun, moon, and stars began in the wilderness and lasted through the Babylonian captivity (cf. Deut. 4:19; 17:3; 2 Kin. 17:16; 21:3–5; 23:4; 2 Chr. 33:3, 5; Jer. 8:2; 19:13; Zeph. 1:5).
7:43 Babylon. Amos wrote Damascus (Amos 5:27), while Stephen said Babylon. Amos was prophesying the captivity of the northern kingdom in Assyria, a deportation beyond Damascus. Later the southern kingdom was taken captive to Babylon. Stephen, inspired to do so, extended the prophecy to embrace the judgment on the whole nation summarizing their idolatrous history and its results.
7:44–50 To counter the false charge that he blasphemed the temple (6:13, 14), Stephen recounted its history to show his respect for it.
7:44 tabernacle of witness. The predecessor of the temple (Ex. 25:8, 9, 40).
7:48 Most High. A common OT title for God (cf. Gen. 14:18–20, 22; Num. 24:16; Deut. 32:8; 2 Sam. 22:14; Pss. 7:17; 9:2; 18:13; 21:7; 73:11; 87:5; 91:1; 107:11; Is. 14:14; Lam. 3:35, 38; Dan. 4:17, 24, 25, 32, 34; 7:25).
7:49, 50 Quoted from Is. 66:1, 2. Stephen’s point is that God is greater than the temple, and thus the Jewish leaders were guilty of blaspheming by confining God to it.
7:51–53 The climax of Stephen’s sermon indicted the Jewish leaders for rejecting God in the same way that their ancestors had rejected Him in the OT.
7:51 stiff-necked. Obstinate, like their fathers (Ex. 32:9; 33:5). uncircumcised in heart and ears! Thus as unclean before God as the uncircumcised Gentiles (see notes on Deut. 10:16; Jer. 4:4; Rom. 2:28, 29). resist the Holy Spirit. By rejecting the Spirit’s messengers and their message. Cf. Jesus’ sermon in Matt. 23:13–39.
7:52 the Just One. See note on 3:14.
7:53 law by the direction of angels. See Deut. 33:2; Gal. 3:19; Heb. 2:2. Scripture does not delineate their precise role in the giving of the law, but clearly states the fact of their presence.
7:54 gnashed…with their teeth. In anger and frustration (cf. Pss. 35:16; 37:12; Matt. 8:11, 12; 13:41, 42, 50; 22:13; 24:51; 25:30; Luke 13:28).
7:55 full of the Holy Spirit. See note on 2:4. the glory of God. Isaiah (Is. 6:1–3), Ezekiel (Ezek. 1:26–28), Paul (2 Cor. 12:2–4), and John (Rev. 1:10) also received visions of God’s glory in heaven. at the right hand of God. Jesus is frequently so depicted (2:34; cf. Matt. 22:44; 26:64; Luke 22:69; Eph. 1:20; Col. 3:1; Heb. 1:3; 8:1; 10:11, 12; 12:2).
7:56 Son of Man. See note on Dan. 7:13, 14.
7:58 laid down their clothes…Saul. Paul’s first appearance in Scripture. That he was near enough to the action to be holding the clothes of Stephen’s killers reflects his deep involvement in the sordid affair (see note on 8:1).
7:59 stoned. This was the punishment prescribed in the law for blasphemy (Lev. 24:16); however, this was not a formal execution but an act of mob violence.
7:60 do not charge them with this sin. As had Jesus before him (Luke 23:34), Stephen prayed for God to forgive his killers. he fell asleep. A common NT euphemism for the death of believers (cf. John 11:11–14; 1 Cor. 11:30; 15:20, 51; 1 Thess. 4:14; 5:10).
Acts 8
8:1 consenting. Paul’s murderous hatred of all believers was manifested here in his attitude toward Stephen (1 Tim. 1:13–15). scattered. Led by a Jew named Saul of Tarsus, the persecution scattered the Jerusalem fellowship and led to the first missionary outreach of the church. Not all members of the Jerusalem church were forced to flee; the Hellenists, because Stephen was likely one, bore the brunt of the persecution (cf. 11:19, 20). except the apostles. They remained because of their devotion to Christ, to care for those at Jerusalem, and to continue evangelizing the region (cf. 9:26, 27).
8:2 devout men. Probably pious Jews (cf. 2:5; Luke 2:25) who publicly protested Stephen’s death.
8:3 he made havoc of the church. “Made havoc” was used in extrabiblical writings to refer to the destruction of a city or mangling by a wild animal.
8:4 went everywhere. This Gr. word is used frequently in Acts for missionary efforts (v. 40; 9:32; 13:6; 14:24; 15:3, 41; 16:6; 18:23; 19:1, 21; 20:2).
8:5 Philip. Cf. 6:5. The first missionary named in Scripture and the first to be given the title “evangelist” (21:8). the city of Samaria. The ancient capital of the northern kingdom of Israel, which eventually fell to the Assyrians (722 B.C.) after over 200 years of idolatry and rebellion against God. After resettling many of the people in other lands, the Assyrians located Gentiles from other areas into the region, resulting in a mix of Jews and Gentiles who became known as Samaritans (see notes on John 4:4, 20).
8:7 unclean spirits. See note on 5:16.
8:9 sorcery. Magic which originally referred to the practices of the Medo-Persians: a mixture of science and superstition, including astrology, divination, and the occult (see notes on Deut. 18:9–12; Rev. 9:21).
8:10, 11 the great power of God. Simon claimed to be united to God. The early church Fathers claimed he was one of the founders of Gnosticism, which asserted there were a series of divine emanations reaching up to God. They were called “Powers,” and the people believed he was at the top of the ladder.
8:13 Simon…believed. His belief was motivated by purely selfish reasons and could never be considered genuine. Cf. John 2:23, 24. He saw it as an external act useful to gain the power he believed Philip possessed. By following Philip, he also was able to maintain contact with his former audience.
8:15 receive the Holy Spirit. See note on 2:4.
8:16 as yet…upon none of them. This verse does not support the false notion that Christians receive the Holy Spirit subsequent to salvation. This was a transitional period in which confirmation by the apostles was necessary to verify the inclusion of a new group of people into the church. Because of the animosity that existed between Jews and Samaritans, it was essential for the Samaritans to receive the Spirit, in the presence of the leaders of the Jerusalem church, for the purpose of maintaining a unified church. The delay also revealed the Samaritans’ need to come under apostolic authority. The same transitional event occurred when the Gentiles were added to the church (10:44–46; cf. 15:6–12; 19:6).
8:17 laid hands on them. This signified apostolic affirmation and solidarity. See note on 6:6. received the Holy Spirit. That this actually occurred likely demonstrated that believers also spoke in tongues here, just as those who received the Spirit did on the Day of Pentecost (see note on 2:4), as the Gentiles did when they received the Spirit (10:46), and as those followers of John did (19:6). As Samaritans, Gentiles, and believers from the Old Covenant were added to the church, the unity of the church was established. No longer could one nation (Israel) be God’s witness people, but the church was made up of Jews, Gentiles, half-breed Samaritans, and OT saints who became NT believers (19:1–7). To demonstrate the unity, it was imperative that there be some replication in each instance of what had occurred at Pentecost with the believing Jews, such as the presence of the apostles and the coming of the Spirit manifestly indicated through speaking in the languages of Pentecost (2:5–12).
8:22–24 Although he was certainly fearful, he was unwilling to repent and seek forgiveness, wanting only to escape the consequences of his sin.
8:26 Gaza. One of 5 chief cities of the Philistines. The original city was destroyed in the first century B.C. and a new city was built near the coast.
8:27 Ethiopia. In those days, a large kingdom located S of Egypt. eunuch. This can refer to one who had been emasculated or generally, to a government official. It is likely he was both since Luke refers to him as a eunuch and as one who held a position of authority in the queen’s court—that of treasurer, much like a Minister of Finance or Secretary of the Treasury. As a physical eunuch, he would have been denied access to the temple (Deut. 23:1) and the opportunity to become a full proselyte to Judaism. Candace. Probably not a name, but an official title (like Pharaoh or Caesar) given to the queen mothers in that land.
8:28 reading Isaiah. He knew the importance of seeking God through the Scripture (Luke 24:25–27; John 5:39, 46; Rom. 10:12–15).
8:32, 33 The place�
��he read. Isaiah 53:7, 8.
8:34 whom does the prophet say…? His confusion was understandable. Even the Jewish religious experts were divided on the meaning of this passage. Some believed the slaughtered sheep represented Israel, others thought Isaiah was referring to himself, and others thought the Messiah was Isaiah’s subject.
8:37 This verse is not found in the oldest and most reliable manuscripts.
8:39 caught Philip away. Elijah (1 Kin. 18:12; 2 Kin. 2:16) and Ezekiel (Ezek. 3:12, 14; 8:3) were also snatched away in a miraculous fashion. This was a powerful confirmation to the caravan that Philip was God’s representative.
8:40 Azotus. The first-century name for the ancient Philistine city of Ashdod, located 20 mi. N of Gaza. Caesarea. Where Philip and his family probably lived (21:9; see note on 9:30).
Acts 9
9:1 Saul. See Introduction to Romans: Author and Date. The Apostle Paul was originally named Saul, after the first king of Israel. He was born a Jew, studied in Jerusalem under Gamaliel (22:3), and became a Pharisee (23:6). He was also a Roman citizen, a right he inherited from his father (22:8). Verses 1–19 record the external facts of his conversion (see also 22:1–22; 26:9–20). Philippians 3:1–14 records the internal spiritual conversion (see notes there). threats and murder. See 1 Tim. 1:12, 13; 1 Cor. 15:9.
9:2 Damascus. An ancient city, the capital of Syria, located 60 mi. inland from the Mediterranean and ca. 160 mi. NE of Jerusalem. Apparently, it had a large population of Jews, including Hellenist believers who fled Jerusalem to avoid persecution (8:2). who were of the Way. This description of Christianity, derived from Jesus’ description of Himself (John 14:6), appears several times in Acts (19:9, 23; 22:4; 24:14, 22). This is an appropriate title because Christianity is the way of God (18:26), the way into the Holy Place (Heb. 10:19, 20), and the way of truth (John 14:6; 2 Pet. 2:2).
The MacArthur Study Bible, NKJV Page 549