5.7–11 The fact that Luke describes Sapphira’s death separately reflects both the significance of the story and Luke’s customary attention to female characters; see, e.g., 9.36–43; 16.11–15; Lk 1.5–58; 2.36–38; 7.11–17, 36–50; 8.1–3, 43–48.
5.11 Fear, or awe, often accompanies the divine presence (see 2.43; 5.5; 9.31; 19.17; Lk 1.12; 2.9; 5.26; 7.16; 8.37; 21.26). The word church appears here for the first time in Luke-Acts.
5.12–16 The third summary of community life (see 2.42–47; 4.32–37) emphasizes the healings accomplished by the apostles in answer to the prayer of 4.30.
5.12 Solomon’s Portico. See note on 3.11.
5.15 Like the fringe of Jesus’ clothing (Lk 8.44) or Paul’s handkerchief (19.12), even Peter’s shadow can heal.
5.17–42 The series of miracles, speeches, and confrontations that begins in 3.1 culminates in this dramatic confrontation with the authorities.
5.17 Sadducees. See note on 4.1–2.
5.18 By characterizing this as a public act, Luke underscores the authorities’ desire to intimidate and silence.
5.28–29 See 4.17–20.
5.34 Within the crowd of Sadducees (v. 17) the Pharisee Gamaliel seems to be a minority. In Acts, the Pharisees appear as natural allies of Christians because of their shared belief in resurrection (see 23.6–10). Gamaliel, referred to in Jewish writings as Gamaliel I or the Elder, is later identified as Paul’s teacher (22.3), but little is known about him. Luke describes him favorably.
5.36 According to Josephus (Antiquities 20.97–98), Theudas declared himself a prophet and led a large group of people to the Jordan River, which he declared would part at his order. He was executed by the Romans ca. 44 CE, well after the time of Judas the Galilean (see v. 37) and after the time of Gamaliel’s speech. Either Luke and Josephus refer to different persons, which seems unlikely, or one of them is incorrect.
5.37 Judas the Galilean led a revolt against the census of Quirinius ca. 6 CE.
5.41–42 The rejoicing of the apostles and their continued preaching indicates already that persecution will not silence them; thus Gamaliel’s warning in vv. 38–39 already proves prophetic.
Acts 6
Seven Chosen to Serve
1Now during those days, when the disciples were increasing in number, the Hellenists complained against the Hebrews because their widows were being neglected in the daily distribution of food. 2And the twelve called together the whole community of the disciples and said, “It is not right that we should neglect the word of God in order to wait on tables.a 3Therefore, friends,b select from among yourselves seven men of good standing, full of the Spirit and of wisdom, whom we may appoint to this task, 4while we, for our part, will devote ourselves to prayer and to serving the word.” 5What they said pleased the whole community, and they chose Stephen, a man full of faith and the Holy Spirit, together with Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch. 6They had these men stand before the apostles, who prayed and laid their hands on them.
7The word of God continued to spread; the number of the disciples increased greatly in Jerusalem, and a great many of the priests became obedient to the faith.
The Arrest of Stephen
8Stephen, full of grace and power, did great wonders and signs among the people. 9Then some of those who belonged to the synagogue of the Freedmen (as it was called), Cyrenians, Alexandrians, and others of those from Cilicia and Asia, stood up and argued with Stephen. 10But they could not withstand the wisdom and the Spiritc with which he spoke. 11Then they secretly instigated some men to say, “We have heard him speak blasphemous words against Moses and God.” 12They stirred up the people as well as the elders and the scribes; then they suddenly confronted him, seized him, and brought him before the council. 13They set up false witnesses who said, “This man never stops saying things against this holy place and the law; 14for we have heard him say that this Jesus of Nazarethd will destroy this place and will change the customs that Moses handed on to us.” 15And all who sat in the council looked intently at him, and they saw that his face was like the face of an angel.
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a Or keep accounts
b Gk brothers
c Or spirit
d Gk the Nazorean
6.1–7 This conflict between the Hellenists and the Hebrews raises a number of historical questions, since neither the groups nor their conflict has previously entered Luke’s story. Luke appears less concerned with historical detail than with describing the way in which the church addresses a threat to its unity.
6.1 Disciples, the first use of the term since Lk 22.45; in Acts it refers to believers in general rather than to the apostles (e.g., 9.10; 15.10; 16.1). Hellenists, probably Jewish Christians from the Diaspora whose native language was Greek and who spoke little or no Aramaic. Hebrews, by contrast, Christians from among those Jews who spoke only or primarily Aramaic. Conflict could arise from their social and cultural differences and spill over into the daily distribution of food (see 4.35). In a culture that allowed women little economic independence, widows, especially those of immigrants, would be among the most disadvantaged. This scene recalls the commands that Israel care for widow and orphan (Deut 14.28–29; 24.17–21; 26.12–13) as well as the sharp rebuke that follows when widow and orphan are neglected (Isa 10.1–3; Zech 7.10–12).
6.2 Luke only here refers to the apostles as the twelve (but cf. Lk 6.13; 1 Cor 15.5). Although the seven are assigned to wait on tables, Acts nowhere depicts them doing so.
6.5 All of the seven have Greek names, consistent with their identification with the Hellenists. Only Stephen (6.8–8.1) and Philip (8.4–13, 26–40; 21.8) enter the story again. That Nicolaus is identified as a proselyte, or convert, suggests that the others were born into Jewish families.
6.6 For the laying on of hands as a ritual of empowerment, see Num 27.23; 1 Tim 4.14; 5.22; 2 Tim 1.6.
6.7 The word of God continued to spread, one of several statements showing the church’s growth in the face of dire threats, internal and external (see 5.14;9.31; 11.21; 12.24; 16.5; 19.20). Many of the priests, a surprise, given the resistance of the chief priests in 4.5;5.17.
6.8–15 Stephen’s arrest expands the persecution of Christians to include diaspora Jews living in Jerusalem and escalates the actions beyond beating and imprisonment (5.17–42) to death.
6.8 Luke’s emphasis on Stephen’s holiness (see also vv. 5, 10, 15;7.55–60) makes his persecution and death appear more heinous.
6.9 Probably persons from at least two synagogues are involved in the dispute with Stephen: one group of Freedmen (i.e., former slaves) from Africa (Cyrene and Alexandria) and another group from Asia Minor (Cilicia and Asia). This is the first time diaspora Jews have been involved in resistance to Christian preaching.
6.11–14 The charges against Stephen are more specific than earlier charges against the apostles; he stands accused of threatening the temple and Mosaic law (cf. 21.28; 25.8). For similar charges against Jesus, see Mt 26.59–61; Mk 14.55–58; cf. Jn 2.19–22.
6.12 For the first time in Acts, the people side with the authorities against the church (cf. 2.47; 4.1–2).
6.15 That Stephen’s face appears like the face of an angel confirms his innocence and anticipates the vision of 7.55–56.
Acts 7
Stephen’s Speech to the Council
1Then the high priest asked him, “Are these things so?” 2And Stephen replied:
“Brothersa and fathers, listen to me. The God of glory appeared to our ancestor Abraham when he was in Mesopotamia, before he lived in Haran, 3and said to him, ‘Leave your country and your relatives and go to the land that I will show you.’ 4Then he left the country of the Chaldeans and settled in Haran. After his father died, God had him move from there to this country in which you are now living. 5He did not give him any of it as a heritage, not even a foot’s length, but promised to give it to him as his possession and to his descendants after him, even though he had no
child. 6And God spoke in these terms, that his descendants would be resident aliens in a country belonging to others, who would enslave them and mistreat them during four hundred years. 7‘But I will judge the nation that they serve,’ said God, ‘and after that they shall come out and worship me in this place.’ 8Then he gave him the covenant of circumcision. And so Abrahamb became the father of Isaac and circumcised him on the eighth day; and Isaac became the father of Jacob, and Jacob of the twelve patriarchs.
9“The patriarchs, jealous of Joseph, sold him into Egypt; but God was with him, 10and rescued him from all his afflictions, and enabled him to win favor and to show wisdom when he stood before Pharaoh, king of Egypt, who appointed him ruler over Egypt and over all his household. 11Now there came a famine throughout Egypt and Canaan, and great suffering, and our ancestors could find no food. 12But when Jacob heard that there was grain in Egypt, he sent our ancestors there on their first visit. 13On the second visit Joseph made himself known to his brothers, and Joseph’s family became known to Pharaoh. 14Then Joseph sent and invited his father Jacob and all his relatives to come to him, seventy-five in all; 15so Jacob went down to Egypt. He himself died there as well as our ancestors, 16and their bodiesc were brought back to Shechem and laid in the tomb that Abraham had bought for a sum of silver from the sons of Hamor in Shechem.
17“But as the time drew near for the fulfillment of the promise that God had made to Abraham, our people in Egypt increased and multiplied 18until another king who had not known Joseph ruled over Egypt. 19He dealt craftily with our race and forced our ancestors to abandon their infants so that they would die. 20At this time Moses was born, and he was beautiful before God. For three months he was brought up in his father’s house; 21and when he was abandoned, Pharaoh’s daughter adopted him and brought him up as her own son. 22So Moses was instructed in all the wisdom of the Egyptians and was powerful in his words and deeds.
23“When he was forty years old, it came into his heart to visit his relatives, the Israelites.d 24When he saw one of them being wronged, he defended the oppressed man and avenged him by striking down the Egyptian. 25He supposed that his kinsfolk would understand that God through him was rescuing them, but they did not understand. 26The next day he came to some of them as they were quarreling and tried to reconcile them, saying, ‘Men, you are brothers; why do you wrong each other?’ 27But the man who was wronging his neighbor pushed Mosese aside, saying, ‘Who made you a ruler and a judge over us? 28Do you want to kill me as you killed the Egyptian yesterday?’ 29When he heard this, Moses fled and became a resident alien in the land of Midian. There he became the father of two sons.
30“Now when forty years had passed, an angel appeared to him in the wilderness of Mount Sinai, in the flame of a burning bush. 31When Moses saw it, he was amazed at the sight; and as he approached to look, there came the voice of the Lord: 32‘I am the God of your ancestors, the God of Abraham, Isaac, and Jacob.’ Moses began to tremble and did not dare to look. 33Then the Lord said to him, ‘Take off the sandals from your feet, for the place where you are standing is holy ground. 34I have surely seen the mistreatment of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. Come now, I will send you to Egypt.’
35“It was this Moses whom they rejected when they said, ‘Who made you a ruler and a judge?’ and whom God now sent as both ruler and liberator through the angel who appeared to him in the bush. 36He led them out, having performed wonders and signs in Egypt, at the Red Sea, and in the wilderness for forty years. 37This is the Moses who said to the Israelites, ‘God will raise up a prophet for you from your own peoplef as he raised me up.’ 38He is the one who was in the congregation in the wilderness with the angel who spoke to him at Mount Sinai, and with our ancestors; and he received living oracles to give to us. 39Our ancestors were unwilling to obey him; instead, they pushed him aside, and in their hearts they turned back to Egypt, 40saying to Aaron, ‘Make gods for us who will lead the way for us; as for this Moses who led us out from the land of Egypt, we do not know what has happened to him.’ 41At that time they made a calf, offered a sacrifice to the idol, and reveled in the works of their hands. 42But God turned away from them and handed them over to worship the host of heaven, as it is written in the book of the prophets:
‘Did you offer to me slain victims and sacrifices
forty years in the wilderness, O house of Israel?
43No; you took along the tent of Moloch,
and the star of your god Rephan, the images that you made to worship;
so I will remove you beyond Babylon.’
44“Our ancestors had the tent of testimony in the wilderness, as Godg directed when he spoke to Moses, ordering him to make it according to the pattern he had seen. 45Our ancestors in turn brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors. And it was there until the time of David, 46who found favor with God and asked that he might find a dwelling place for the house of Jacob.h 47But it was Solomon who built a house for him. 48Yet the Most High does not dwell in houses made with human hands;i as the prophet says,
49‘Heaven is my throne,
and the earth is my footstool.
What kind of house will you build for me, says the Lord,
or what is the place of my rest?
50Did not my hand make all these things?’
51“You stiff-necked people, uncircumcised in heart and ears, you are forever opposing the Holy Spirit, just as your ancestors used to do. 52Which of the prophets did your ancestors not persecute? They killed those who foretold the coming of the Righteous One, and now you have become his betrayers and murderers. 53You are the ones that received the law as ordained by angels, and yet you have not kept it.”
The Stoning of Stephen
54When they heard these things, they became enraged and ground their teeth at Stephen.a 55But filled with the Holy Spirit, he gazed into heaven and saw the glory of God and Jesus standing at the right hand of God. 56“Look,” he said, “I see the heavens opened and the Son of Man standing at the right hand of God!” 57But they covered their ears, and with a loud shout all rushed together against him. 58Then they dragged him out of the city and began to stone him; and the witnesses laid their coats at the feet of a young man named Saul. 59While they were stoning Stephen, he prayed, “Lord Jesus, receive my spirit.” 60Then he knelt down and cried out in a loud voice, “Lord, do not hold this sin against them.” When he had said this, he died.b 1And Saul approved of their killing him.
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a Gk Men, brothers
b Gk he
c Gk they
d Gk his brothers, the sons of Israel
e Gk him
f Gk your brothers
g Gk he
h Other ancient authorities read for the God of Jacob
i Gk with hands
7.1–53 Stephen’s speech offers little direct response to the high priest’s question, although it does deal at length with the topics of Moses and the temple. Rather than defend himself, Stephen recounts Israel’s history, focusing on the figures of Abraham, Joseph, and Moses; for similar recitals, see Josh 24.2–13; Neh 9.6–37; Pss 78; 105; 106; 135.
7.2–8 The story of Abraham is here confined to God’s actions of call, promise, and covenant, with little attention to the theme of Abraham’s obedience and no reference to Sarah.
7.2 The God of glory. See Ps 29.3; cf. the glory of God in Acts 7.55. According to Gen 11.31, Abraham already lived in Haran when God called him.
7.3 The quotation is from Gen 12.1.
7.5 See Gen 13.15; 17.8; 48.4.
7.6–7 See Gen 15.13–14; see also Ex 2.22.
7.8 Isaac and Jacob receive scant attention here as Stephen moves quickly to Joseph (see Gen 21.1–4; 25.26; 29.31–30.24).
7.9–16 With Joseph, Stephen develops the theme of God’s use of unlikely instruments for the salvation of Israel and Israel’s rejection of those instruments.
On Joseph’s betrayal by his brothers, see Gen 37.11, 18–36.
7.14 Seventy-five agrees with the Septuagint text of Gen 46.27 over against the Hebrew text, which reads “seventy.”
7.16 This account of the burial of the patriarchs conflicts at several points with Genesis; see Gen 23.1–20; 25.9; 33.18–19; 50.13–14; Josh 24.32. Shechem may anticipate the inclusion of the Samaritans in 8.4–25, since Shechem was the center of Samaritan territory.
7.17–43 As the servant of God who is rejected by Israel, Moses receives the most detailed attention in Stephen’s speech.
7.17–19 See Ex 1.7–10.
7.20–22 See Ex 2.2–10.
7.22 Luke’s emphasis on Moses’ wisdom, power, and role in God’s plan (see v. 25) ties him to John the Baptist and Jesus (see Lk 1.68–80; 2.29–32, 40, 52) as well as to Stephen himself (6.5, 8, 10).
7.23–29 See Ex 2.11–22, where it is Pharaoh’s anger that prompts Moses’ flight.
7.30–34 See Ex 3.1–10.
7.35–43 Israel’s rejection of Moses, and indeed of God, dominates Stephen’s summary of the exodus and wilderness years as the account moves toward an indictment of Israel.
7.35 See Ex 2.14.
7.37 See Deut 18.15.
7.40 See Ex 32.1, 23.
7.42–43 See Am 5.25–27 (Septuagint). See also Rom 1.24, 26, 28, where God is said to have “given up” (or handed…over) humanity to sin because of its failure to acknowledge God.
7.44–53 The speech’s final segment turns from key figures in Israel’s history to the tent and temple as places of worship.
7.44 Tent of testimony. See Ex 33.7. On the pattern shown to Moses, see Ex 25.8–9.
7.45 See Josh 3.14–17.
7.46 On God’s favor toward David, see 1 Sam 13.14; 2 Sam 15.25. On what David asked of God, see 2 Sam 7.
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