Stephen at the Council

Stephen at the Council  

The Passage: Acts 6:8 – 7:60  

Structure:

a. 6:8-10, the spirit he spoke with

 b. 6:11-14, false testimony about prophecy of Stephen

  c. 6:15, his face was like a face of an angel

   d. 7:1-5, the Land of Promise

    e. 7:6-7, descendants will be enslaved in an alien land

     f. 7:8-19, immigration to Egypt

      g. 7:20-29, Who appointed you a ruler and a judge?

       h. 7:30-34, sending of Moses

      g’. 7:35-38, Who appointed you a ruler and a judge?

     f’. 7:39-41, heart back to Egypt

    e’. 7:42-43, exile in Babylon

   d’. 7:44-50, the House of God

  c’. 7:51-54, Law was transmitted by angels

 b’. 7:55, prophecy of Stephen

a’. 7:56-60, receive my spirit  

Historical and geographical context: Overall, the story is similar to Pentecost – people from many territories, under effect of the Spirit (6:10), but instead of baptismal death of their sins (cp. Rom. 6:1-4) they are going to push for the death of Stephen.   

Everything begins “somewhere in the city”, then Stephen is brought to the council at the Temple. Everything ends outside of the city with stoning (7:58).

Theology:

Now Stephen is doing signs and wonders, reflecting the activities of the Apostles. The Book of Acts begins with Apostles making miracles (cp. 3:1-11). Now it is the turn for one of the deacons. Same, as with apostles – miracle making is not the most important part of the ministry. Stephen is accused of preaching about Jesus of Nazareth (6:13-14).   

The Body of Christ is treated like Christ. I pointed out a few parallels between this event and Pentecost. We also can identify the parallels between the treatment of Body of Christ and Christ Himself. Good ministry, false witnesses, giving up one’s spirit, and death would constitute the pattern.   

Third use of the Law. It is interesting that the false witnesses accuse Stephen of preaching against the customs of Moses (6:13-14). But it was a false accusation, right? How do we reconcile the Law and the Gospel – by pointing out 3 uses of the Law (cp. FC, art. 6)

Knowledge of the history of salvation. Notice what a beautiful historically accurate sermon Stephen delivered! We can learn a few things about the history of Israel from the sermon. First, 400 years of “slavery” began with Abraham (7:6, cp. Gen 15:15-16, Gal. 3:17). It was not a slavery (in the beginning), it was a rule and domination of Egypt over the Canaan territory. Second, Moses was 40 years old when he had to escape from the wrath of Pharaoh. Third, 7:25 clarifies the reason why Moses took off – Pharaoh (correctly) assumed that Moses was ready to lead a revolt, but his “brothers” did not understand. Fourth, at the time of Jesus believers considered Minor Prophets is one book – the book of 12 (7:42). Fifth, historically our worship is patterned after the worship of heavenly choirs (7:44, 49-50, cp. Matt 6:10b). No wonder the class on Liturgics at CTSFW for SMP program is called “Heaven on Earth”.      

Any story should have a personal twist (v. 50 to 51-53). The high priest (nameless again, cp. 5:12-42) and the Sanhedrin (the council) were ready to listen relatively long historical excurse to the nation’s past. They became outraged when Stephen draws the connection between the previous generations rejecting and killing the prophets and them – those who rejected the Righteous One (betraying and murdering Him) and resisting the Holy Spirit (cp. Matt. 12:31-32).    

Other themes:

Death as falling asleep (cp. 1 Cor. 15:20; 1 Thes. 4:13). It looks like the phrase “falling asleep” was used to describe the death of the believers in the expectation of the final resurrection. Comparing with other parts of the Bible, it looks like what is falling asleep is the body, not the soul (cp. Lk. 16:19-31).