Observations and Musings
from the Acts of
the Sent-forth Folks
Part Two
By Jonathan Mitchell
Chapter 4
This chapter begins with the reactions to Peter's sermon, from the priests, the officer of the temple guard, and the Sadducees that were present. They were upset with Peter and John,
"because of their continuing to teach the people, and to be bringing down the announcement and be fully proclaiming in [the case of] Jesus (or: in union with Jesus; in the sphere [or: authority] of Jesus) the resurrection from out of the midst of dead folks" (4:2). So they arrested them, although. "many of the folks presently hearing the word (message; information; the Logos) trusted and believed, and so the number of the men (or: adults) came to be about five thousand" (vs. 4).
Peter's words, and perhaps following discussions that he and John may have had with the gathered people following what Luke has recorded, were accompanied by everyone "continuing to observe the man who had been cured standing with them" (vs. 14). That so large a group (vs. 4) "trusted and believed" is remarkable. They did not see a resurrected Jesus, but rather, they saw the working of a miracle by one of His followers that was done in His Name, and on someone that everyone knew. What became of those 5000? Did they simply continue in whatever sect of Judaism, although believing in Jesus as their Messiah, or did these folks join in active participation with the rest of the called-out community? We are not told, but it seems worth pondering. But let us return to what happens next:
7. So then, standing [Peter and John] in their midst [note: the Sanhedrin sat in a semicircle], they began by inquiry to investigate and ascertain: "Within, or in union with, what sort of power or ability - or in what kind of name (= in whose authority or invoking whose power) - did you people do this?"
8. At that point Peter - being filled full of [the] Set-apart Breath-effect (or: a holy spirit and a separated attitude; [the] Holy Spirit) - said toward them, "Rulers (Leaders) of the People, and elders!
9. "Since we ourselves are in the process of being investigated and thoroughly examined on [the matter of] a good deed pertaining to a weak and disabled person - within Whom and in union with what this man has been healed, and now stands made whole (or: saved; rescued) -
First, notice that religion requires some sort of source, rather than simply accepting the existence of a good deed. It wants to know the name, the authority, for actions. Domination systems are concerned that "power and ability" might confront them and unseat them. Recall what Jesus said about those who asked Peter and John this question, in vs. 7:
"The scribes (scholars; theologians; experts in the Law [Torah]) and the Pharisees sit upon Moses' seat" (Mat. 23:2).
In other words, Moses was the name that represented their position of authority and power. Another example could be the recognized rabbis, such as Hillel or Shammai, but the chief priest and Sanhedrin held both religious and political power. Those positions could have been considered "names," as well. Remember that the offices of those who ruled the temple were "named" priests, and the "chief priest." These followers of Jesus had no title or position of authority, so they were called into question on this account. My friend Ken Nichols suggested that the question, "in what kind of name," that they posed might also have been like saying, "How can we trust you?" They, apparently not yet perceiving that these were followers of Jesus, may have been fearful that this was some other kind of religious movement with which they would have to contend. Healers were not uncommon in that period and area. Cf Acts 13:9ff; Mark 9:38.
Second, notice that "salvation," is embodied in healing and being made whole (vs. 9b) - it is for this life where God's kingdom comes in practical applications.
In vs. 8, observe that Peter's inner state of being is described as
"being filled full of [the] Set-apart Breath-effect (or: Holy Spirit)"
- this was his source of authority, power and ability. But that is Luke's description, not Peter's claim about himself.
10. "let it be now progressively known to all you men and to all the people of Israel, that in (within and in union with) the Name of Jesus Christ (or: of [the] anointed Jesus), the Nazarene, Whom you yourselves executed on a stake (publicly suspended from a pole; crucified), Whom God raised up from out of the midst of dead folks - within and in union with this Man (or: [Name]), this man has stood near, and is standing restored, sound and healthy at the side, in your sight and presence!
The first phrase of the last clause, "within and in union with this Man," refers back to the first clause, where we find,
"in (within and in union with) the Name..."
Christ is present within the Spirit-induced application of His Name. Furthermore, Peter's proclamation was not just for those in Jerusalem or Judea, it was "to all the people of Israel" - which would include the Diaspora: those of the ten northern tribes that were scattered in the eighth century BC. This calls to mind Jas. 1:1,
"Jacob (James)... to the twelve tribes (or: sprouts and branches which sprang forth) who are to be constantly rejoicing within the scattering (or: which are within the midst of the dispersion [= the planting], 'To continued joy and gladness!')."
The sent-forth folks perceived that the work of Christ was for more than just those in Judea and Palestine. Also, Peter identifies Jesus Christ as "Whom you yourselves executed..." which in turn reminds us of Paul's insistence in 1 Cor. 2:2,
"For I decided not to see or know anything among you folks, except Jesus Christ - and this One being one having been crucified."
11. "This One is the Stone - the One being treated as nothing (or: with scorn and contempt) and being disregarded by and under you folks, the builders (or: the 'architects'); the One coming into [the position of] being 'Head of [the] corner (or: Source of [the] angle; = the Corner Foundation Stone from which the walls are built; or: = Headstone, or, Keystone; = the Summit of the building)!' [Ps. 118:22]
This saying, from Ps. 118, was cited in Mat. 21:42, Mk. 12:10, Lu. 20:17 and 1 Pet. 2:6-7, all in reference to the Judean leadership rejecting Jesus as the Messiah. This Stone coming to be the "Head of the corner" signifies that Jesus is the Source (another meaning of "head") of God's new Building, the New Temples that is composed of "living stones" (1 Pet. 2:4-5; cf 1 Cor. 3:12; Rev. 21:11ff). Jesus was the beginning of God's new Creation (Rev. 3:14; 2 Cor. 5:17). All this proclaimed that the old system (old covenant), with its temple cultus and animal sacrifices, was a thing of the past (Jn. 4:21-26; Gal. 4:30).
12. "And thus, the rescue and deliverance - the restoration to health and wholeness, the safety and salvation, and the return to our original state and condition - is in absolutely no other person! And it follows that neither is there a different name under the [dome of the] sky (or: heaven) that has been given, and now exists as a gift, among mankind (or: in the midst of humans; centered in people) within which, it continues binding and necessary for us to be saved (healed and restored to health and wholeness; delivered and kept safe; rescued and returned to our original state and condition)!"
Now Peter makes a universal statement that everything that humanity really needs, beyond sustenance and shelter, is in no one else. I'm sure that the lame man would have agreed with our common saying, "when you've got your health, you've got everything." Peter's bold and decisive claim that rescue, deliverance, health, wholeness, safety and salvation "is in absolutely no other person," and that "neither is there a different name" within which "it continues binding and necessary" to attain all this, was first of all a response to the question put to them by the Sanhedrin in vs. 7, above. It furthermore affirmed to them that Jesus was the expected Messiah that would do all that they expected - but in a different sphere of life than which they supposed, and in a very different manner - through the laying down of one's soul (person and interior life) for others. But note the final, dependent clause:
"within which [name], it continues BINDING and NECESSARY for us TO BE SAVED!"
This is God's imperative: we MUST be saved - this action is necessary, and it is BINDING that it be done.
So here we have a clear statement that Jesus is the Savior of the aggregate of humanity (cf Jn. 3:16). But a question that arises, is: Was Peter creating a formula, like the evangelical "spiritual law" that each person must "accept Jesus Christ as a personal savior"? Or, was this an inclusive, universal proclamation of the fact, since Jesus was made "both Lord and Christ"? In all of the Roman Empire, all except the followers of Christ recognized the physical, governmental, economic and cultural reality that, "Caesar is Lord." Peter, in an earlier sermon, proclaimed that this was no longer the case for those who were living in the realm of God's Kingdom/Rule/Reign.
Peter's statement here parallel's Jesus' affirmation the He is "the Way, the Truth and the Life" (Jn. 14:6). But we also know that,
"[The Logos] was (or: He was, and continued being) the True and Genuine Light which (or: Who) is continuously (repeatedly; progressively) enlightening (giving light to) every person (or: all humanity) continuously (repeatedly; progressively; constantly; one after another) coming into the world (or: the ordered system of culture, religion, economics and government; aggregate of humans; or: the universe) (or: It was the real Light, progressively coming into the world {organized system and aggregate of humanity}, which is progressively illuminating {or: shedding light on} every human)" (Jn. 1:9)
, and further that,
"Within [the Logos] (or: Him), LIFE was continuing and progressively existing (or: In It was life [as a source]; [Aleph, D and others witnesses read present tense: In union with it there continues being life; Life progressively exists within the midst of It]). And the LIFE was continuing being, and began progressively existing as, the Light of mankind (or: Furthermore, the Light progressively came to be the life known as "humanity," and was for human beings; or: Then later the life was existing being the light from the humans)" (Jn. 1:4).
Everyone will interpret Peter's statement according to the doctrinal lens through which they read it, but it is our view that because of the very nature of the Christ Event, and its continuation in the Pentecost Event, and as we will find later in the Gentile Event of chapter 10, Jesus as the Savior of the aggregate of humanity fulfilled and continues this capacity in the realm of the Spirit of God while acting upon humans to either give them a new birth (e.g., Jn. 3:7) or by dragging them out of death (Eph. 2:1). We suggest that what Peter meant by this statement was that whenever a person is born into God's reign, or is enlightened by the Logos, or is delivered (saved; healed), or is resurrected from the dead, the birthing, enlightening, delivering and resurrecting action is done by the Spirit of Christ. The Name signifies both the person and the authority/power that is the source of these actions, such as Peter demonstrated upon the lame man.
Verses 13-18 present the Sanhedrin's concerns about what has been publicly happening, as well as their desires to squelch this budding movement and their directives to Peter and John. The next section gives us the called-out community's response, beginning with Peter's answer to the Sanhedrin:
19. But Peter and John, giving a decided reply, said to them, "You men judge and decide whether it is right (in accord with the Way pointed out) in God's sight to continue listening to (and thus: obeying) you rather than God.
20. "For you see, we ourselves are unable not to be constantly speaking [about] the things which we saw and heard (or: perceive as well as hear)."
Today this would be called "civil/religious disobedience," and we will observe more of this in the chapters ahead. But an important point to note is that they were being "led by the Spirit" (Rom. 8:14) and were ignoring the dominating religious system and its traditions. What a witness, and an encouragement, for us to follow. Folks may complain, but we cannot help but to post what we see and hear our Father doing and saying - as well as to publish books of the same : )
21. So, after projecting menace and adding threats, they released them - continuing to find nothing [to solve] "the how" (= the means) [so that] they could curb them (= cut back their activities) - on account of the people, because they were all continuing in glorifying God (enhancing God's reputation) [based] on the thing (= the healing) having occurred (having come to be).
22. You see, the man upon whom this sign had occurred was more than forty years [old].
Here we can certainly discern the reason for the miracle - the man's healing - for it gave evidence that the system could not ignore. We can also observe the "grass roots" response to what God was doing in their midst. Also, note that these leaders had to take into account the opinion, and possible responses, of the people. Although dominated, the people knew that they could revolt - even if they might not be ultimately successful. Judea had already seen some of this, and the Zealots would not give up until Jerusalem was destroyed in AD 70. This history can inform our reading of Luke's accounts, here.
23. Now being released (loosed away), they went to their own [group; company; association; family and friends; home] and reported back as many things as (or: whatever) the chief priests and the elders said to them.
24. So upon hearing [it], the [group] unanimously with the same mind and like-passion lifted up a voice (or: sound) to God and said, "O Sovereign Owner - absolute in power - You, 'the One making (or: constructing; producing) the heaven (or: the atmosphere and sky) and the earth (or: the land; soil) and the sea as well as all the things within them,' [Ps. 146:6]
25. "the One saying - through means of [the] Holy Spirit (or: a set-apart breath-effect and a sacred attitude) - from [the] mouth of our father (= ancestor) David, Your servant (or: Boy), 'To what end or purpose did (or: do) the ethnic multitudes (or: nations) snort, neigh and stomp around [as a high-spirited horse] (or: behave arrogantly or with insolent and haughty airs) and peoples show care for and take interest in empty things (or: concern themselves over meaningless [activities]; or: mumble empty [phrases]; or: practice useless [rituals]; or: meditate on, give careful thought and attention to and then devise futile [schemes] or hollow [projects])?
26.'The kings of the land (or: earth; territory) took a stand (or: stood by; i.e.: placed themselves alongside to be at folks' disposal), and the rulers (or: the leaders; the officials) were gathered together at the same [time and place] (or: = joined forces upon the same [purpose and intent]; or, perhaps: = as one) - down against the Lord [= Yahweh] and down against His Anointed One (or: the Christ which was Him; the [Messiah] from Him).' [Ps. 2:1-2]
27. "For in truth (actuality; reality) both Herod and Pontius Pilate, together with ethnic multitudes and [the] People of Israel - [coming] upon (= against) Your set-apart Servant (or: holy Boy) Jesus, Whom You anointed - were gathered together (thus: were made to join forces) in this city
28. "to do whatever (or: as many things as) Your hand and Your counsel (purpose; plan; intent; design) previously marked out the bounds for and limited beforehand to be happening (to come to be; to occur).
29. "And so at this time, O Lord [= Yahweh], gaze upon (= take note of and attend to) their threats, and then give (or: at once grant) to Your slaves to continue speaking Your Logos (or: message; idea; thought; Word; pattern-forming Information) with the right of complete freedom from constraint, and with all boldness to be publicly open and frank, as citizens,
30. "during (in; in union with) the [situation and circumstance for] You to continue stretching out (or: forth) Your hand unto (or: into the midst of a) healing, and while signs and miracles (or: portents; wonders; marvels) continue to be birthed (come to be; happen; occur) through means of the Name of Your set-apart Servant (or: holy/sacred Boy) Jesus." [cf 5:12, below]
This response from the community of believers informs our understanding of their world view - God is the "Sovereign Owner," having "absolute power" over all of creation. This view is out of style in the modern, and post-modern, world - including in much of Christianity which has embraced the view of "mankind come of age" (John A.T. Robinson). But Paul dealt with the same kind of resistance from those of the old covenant, when he presented new unveilings about the new age that had come. We are not concerned about the world view of other folks, for we do not endeavor to support, create or reject the paradigms of others, but simply to lay on the table what we have been given to share. We suggest that
"Let each one habitually be fully led within his own mind (or: Each person must constantly be carried to full measure in union with his own mind [on this matter])" (Rom. 14:5b)
applies to much more than days and food. As Paul stated in Gal. 5:1,
"For the freedom, Christ immediately set us free (or: [The] Anointed One at once frees us in, to, for and with freedom)! Keep on standing firm, therefore, and do not again be habitually held within a yoke of slavery (or: a cross-lever [of a pair of scales] whose sphere is bondage) (or: Continuously stand firm, then, in the freedom [to which the] Anointing sets us free, and let not yourselves be progressively confined again by a yoke pertaining to servitude)!"
Notice how, in vss. 25-26, the one praying reached back to Ps. 2 as a basis for the requests, and then in vs. 27 recites what the opposition had done, but quickly returns to the position of God's sovereignty in vs. 28. Verse 27 is a very strong statement of these folks' view of God's influence on human affairs, and His direct involvement in order to bring about His plans and purposes. The view of these folks is very clear:
"whatever (or: as many things as) Your hand and Your counsel (purpose; plan; intent; design) previously marked out the bounds for and limited beforehand to be happening (to come to be; to occur)."
Modern thinking rejects this, probably because even many "Bible-believing Christians" do not think or live as though they were actually God's home, i.e., His temple. The prevalent view is that He is far away and many are still waiting for Him to come. Many Charismatics will profess a belief that the Spirit of God indwells them, but somehow it does not appear to register in their lives that - in this sense - the Spirit is actually God, and the tendency is to ask God to come and help in times of need. There appears to be a mental split that holds to Scriptural terminology but also holds the modern or post-modern world view. I say this not to any way condemn, but simply to point out what I have personally observed. May we be delivered from this dualistic thinking.
But our text is clear: these folks had no hesitation in asking,
"O Lord, gaze upon (= take note of and attend to) their threats, and then give to Your slaves to continue speaking Your Logos... During the [situation and circumstance for] You to continue stretching out Your hand unto healing, and while signs and miracles continue to be birthed (come to be; happen; occur) through means of the Name of Your set-apart Servant (or: holy/sacred Boy) Jesus" (vss. 29-30).
May the Spirit lead us into all Truth about such matters.
We want to focus on just one clause in vs. 31:
"Later they kept on speaking God's Logos (the message and information from God; the Word of, and which is, God)."
Since the Greek word logos has in our day become a commonly accepted borrow-word in English, I have, in my current revising of my translation of the NT, put this word into the bold reading (in italics to alert the reader of its being actually a Greek word) to draw attention to its ubiquitous presence, especially in Acts, in the phrase normally rendered "God's Word," or, "the Word of God." Some scholars might object, but I suspect that the thinking on offer in the prologues of Jn. 1 may have been more widespread that we think. This phrase was common to the prophets, in the OT. In my parenthetical expansion, here in vs. 31, note that I have on offer the phrase as a genitive of apposition, "the Word... which is God." Now we observe this in the words of Peter to the paralytic, in the opening of chapter 3. Peter spoke, and God healed the man. In chapter 10 we will find Peter speaking, and the Spirit coming upon the listeners in correspondence to Peter's logoi (words) to them. I make no conclusions, here, but simply point this out, and give my reason for my use of Logos.
In vs. 32 we observe
"there was one heart and soul (= they were united at their core and in their will, feelings and beings)... all things were common to and for them (or: things held in partnership and shared by them)."
We do not have evidence of this situation continuing indefinitely, in Jerusalem, but it certainly reflects a "heart of love and charity." Their lives, at least for a time, were affected by the coming of the Promise of, and from, the Father: the Holy Spirit. It did not seem to be practical, or to use today's buzz-word, "sustainable," and later Paul was collecting offerings for the poor community in Jerusalem, from the communities that he visited. Verses 33-37 describe the good times and (at least temporary) success of their decisions.
Chapter 5
In 5:1-16 we have a snapshot of some aspects of the communal life in Jerusalem. We are not told how long this continued. Here we have the sad story of Ananias and his wife, Sapphira. There was apparently the grace-effect of discernment of spirits (1 Cor. 12:10) in operation in the community - in this case spirits of lying and deception. The public disclosure of this apparently brought heart attacks to each of them, in turn. Personal honor was of highest value in an honor/shame society such as theirs. Verse 16 concludes this passage with a good report:
"So the multitude - from towns and cities roundabout - also continued coming together, constantly bringing sick people and folks being constantly disturbed by unclean spirits or breath-effects (or: repeatedly affected under the [influence of] crowds and culturally impure mob spirits and attitudes) - all of whom, one after another, were being tended, given treatment or cured."
Next, we find that their apparently peaceful existence incurs some push-back from the religious leaders. In vs. 18 we see that
"they thrust [their] hand upon (= arrested) the sent-forth folks (the emissaries) and put them in [the] public [place] of custody and observation."
However, vss. 19-21a present us with another case of "divine intervention":
19. But during [the] night, an agent of [the] Lord (= Christ's messenger, or an agent from Yahweh; perhaps: = a person doing the Lord's bidding and then delivering His message) opened the gates (or: doors) of the prison (or: jail; place of being under guard). Then, after leading them out, he said,
20. "You folks be going your way, then later, upon taking a stand within the Temple courts (or: grounds), continue speaking to the people all the gush-effects of and results of the flow from (or: sayings and declarations about) this Life."
21. So after hearing [this], they entered into the Temple complex under the [light of] daybreak (or: the early dawn) and began (or: continued) teaching.
Now whether this "agent of [the] Lord" was a visitation from the realm of spirit (the atmosphere of God that envelops us like the air and the clouds), or this person was a human acting under God's lead, who had access to the prison and the keys to the gates, we are not told. The common transliteration of the Greek angelos has created a tradition that this agent was of the former category, but this is not necessarily the case.
From 21b through vs. 28 it covers another incident of these called-out members being brought before the Sanhedrin, again, and vss. 29-32 present Peter's response.
29. So Peter, along with the sent-forth folks, in giving a decisive reply, said, "It continues binding and necessary to with persuaded faithfulness habitually obey and yield to God as the Ruler and Origin, rather than to humans (people)!
30. "The God of our fathers raised up Jesus - Whom you men yourselves intensely manhandled with intent to kill, hanging [Him] on a wooden pole.
31. "God exalted and lifted up high this Originator (or: Beginning Leader; Inaugurator; Founder; Chief Agent; Prince) and Deliverer (Savior; Rescuer; Restorer of health and wholeness) to (or: by; with) His right hand (= power and authority) - to give a change of mind and way of thinking to (or: for; in) Israel, and a sending away of mistakes and deviations (a divorcing of failures; an abandoning of sinning; a flowing away of the results from times of missing the target; a forgiveness of errors)!
32. "And we ourselves are evidences and witnesses of these gush-effects and results of the flow (or: saying and declarations; spoken words) - as well as the Set-apart Breath-effect (or: Holy Spirit; consecrated attitude( which (or: Whom) God gave (or: gives) to (or: in; for; among) the folks who in persuaded loyalty are continually obeying and yielding to Him as the Ruler and Origin."
Peter once again affirms the priority of obeying and yielding to God, in vs. 29. Both here and in vs. 32b are two of the four places this verb is used in the NT. The elements are the verb peithó with archè, so we have the idea of being persuaded to faithfully yield and obey someone in authority, or who begins something. It is acknowledging, again, God's sovereignty and the binding need to obey Him - rather than humans. Next he rehearses the Christ Event (vss. 30-31a), and its benevolent purpose: GIVING Israel a change of mind and way of thinking (vs. 31). It also GIVES them a sending away of mistakes and deviations (etc.). We should notice, here, that this is all the work of God. Because this had already happened to Peter and his friends, they were empowered to obey and yield to God - remember, they were told by Jesus that they would receive POWER when the Promise of the Father (which was the Holy Spirit) would be sent to them, and into Which they would be immersed.
Verse 32 changes the direct object of the verb "give" from
"a change of mind (etc.),"
as seen in vs. 31, to
"the Set-apart Breath-effect (Holy Spirit)."
This parallelism connects these two, so that the "change of mind" is in fact an expression, or and incarnation, of "the Set-apart Breath-effect (Holy Spirit)" or, "the consecrated attitude." Because of this imparted GIFT, folks into whom This comes automatically have "persuaded loyalty/faithfulness" and thus are "continually obeying and yielding to God as [their] Ruler and Origin (arche)."
Each presentation of the Good News brings more clarity - probably as Peter himself was progressively receiving a clearer picture, as we see when he is moved from understanding this work being done just to Israel to it being also for the ethnic multitudes (nations; Gentiles), in chapter 10.
Next (vss. 33-40) we have described the Sanhedrin's negative reaction to Peter's message, but Gamaliel settles them down with a word of wisdom, ending with:
"'Yet if it is from out of God, you folks will not be able or have power to dismantle or demolish them [D adds: neither we nor kings nor tyrants. Therefore, hold yourselves away from these men] - and [D* omits: and] may you not at some point be found [to be] fighters [against] God!' And so they were persuaded by him" (vs. 39).
Then vs. 41 tells us that the Council,
"after severely lashing (flogging; whipping) [them], they gave orders not to continue speaking upon the [authority and basis of the] Name of Jesus. Then they released them."
Chapter 5 ends on a positive note:
41. Therefore the sent-forth folks indeed went their way, away from the face (= presence) of the Sanhedrin (the High Council), repeatedly rejoicing because they were counted (deemed; regarded) worthy (of corresponding value) to be dishonored and treated as being without value and despised - over (for the sake of) the Name.
42. And so every day - within the Temple complex, as well as from house to house - they were not ceasing (they continued without letup) in repeatedly and progressively teaching and announcing the good news of the ease and well-being: the message about Christ Jesus (or: the news which came by, and is, Jesus, the Anointed One [= the Messiah]).
Because of being empowered by God's Spirit, they could not be kept down or thwarted.
Chapter 6
The next chapter begins with taking up issues in the daily grind of communal life within this new community. Some practical organization was needed and seven men were chosen to supervise the distribution of supplies, because the community was growing and some were being overlooked (vss. 1-6). This was done because, the Twelve said,
"It is not acceptable (satisfactory; approvable) [for] us to be constantly serving [food] at tables (also: = supervising the distribution of supplies), thus neglecting (or: leaving down; completely abandoning) the Word of God," (vs. 2).
Is this, perhaps, an allusion to Jesus feeding the multitudes through the intermediaries of the disciples - which was both a sign and a supply for a practical need, at those times? So, in vs. 4, the Twelve affirm,
"we ourselves will continue enduring strongly focused on and loyally persist in the thought, speaking and action aimed at having goodness, ease and well-being (or: with prayer) and the attending service of the Word (and: the dispensing pertaining to the Idea and from the Message which originates in the Logos)."
The next section in this narrative gives an update on the growth that was happening within the Jerusalem community:
7. And so the Logos of God (or: God's idea, message; the Word from God, which was God) kept on progressively growing and increasing (also: = God's Reason was spreading out like a growing Vine), and thus the number of disciples (students; apprentices) continued tremendously multiplying (= increasing in number) within Jerusalem. Furthermore, a vast throng of the priests [note: these would have been Sadducees] kept on submissively listening to and hearing (thus: paying attention to and obeying) the Faith (or: heeding the Faithfulness; [note: noun with the article, thus this would signify trust and belief in the resurrected Jesus as the Messiah and His act of faithfulness which brought liberation]).
Because the Logos kept on growing, the size of the community was increasing. Now due to the semantic range of logos, we should ponder or meditate on what is being said here. In the prologue of the Gospel of John, we see that the Logos became flesh (i.e., human). Was it doing the same thing here, within "the number of disciples [that] continued tremendously multiplying"? The main thought of this verse involves many more people being added to the community, or at least (e.g., in the case of the priests) becoming followers of Christ. Was the Word (Logos; message) that was being "submissively heard" thus being "planted" in more and more hearts, so that it was the growth of the body of Christ (the incarnation of the Logos within these individuals) that was being referred to in the first clause as
"the Logos of God kept on progressively growing and increasing"?
Or, was there a progressive increase in the revelation of God's idea being experienced? Was God's message to humanity becoming more detailed (as it happened with Peter through the vision on the housetop, in ch. 10; or, with the revelations given to Paul) and expanded?
If the old things were passing away and the new was coming (e.g., 2 Cor. 5:17) then there needed to be more details about how this would affect their daily lives. Very likely, they were winging it - as can be observed in the first six verses of this chapter. In vs. 2 we read that
"the twelve" did not want to be, "neglecting the Logos of God (or: the Word which is God; the message from God)!"
What did this mean? Were they pouring over the OT scrolls, searching for the basis of what had occurred through Jesus Christ, and now the pouring out of the Holy Spirit? Were some of the converts educated scribes (Mat. 13:52) who were writing down the accounts that are now found in the Gospels? The priests would have been among the educated class. Or, did it refer to the teaching and announcing of the message that they were doing in the temple complex, and from house to house (5:42, above)? We are not told what this statement specifically means.
8. Now Stephen, full of grace and power (and: favor and ability), repeatedly performed great miracles and signs among the people.
9. Yet certain men rose up - from the [members] of the synagogue being normally termed "Freedmen" (or: Libertines; Jews who had been enslaved in the Syrian wars but were later freed), also [composed] of Cyrenians, Alexandrians and people from Cilicia, as well as [the province] of Asia - repeatedly arguing and debating (or: inquiring and discussing together) with Stephen,
10. and yet they were not continuing strong [enough] to withstand (= hold their own position against) the wisdom and the spirit in which (or: with which; or: the Breath-effect or Spirit by which) he continued speaking.
Notice that Stephen was one of the men to serve folks in their basic needs (food, at tables), not one of the group that had to devote themselves to the Word (vs. 2, above). Did some of the 12 still have ideas about "greatness" in the kingdom? Was God also indicating that the concept of "the twelve," which had been a symbol of the new Israel, was being bypassed? Jesus taught that the "greatest" would be the servants. Is this why Stephen is now noticed as "repeatedly performing great miracles and signs"? Then, in vss. 9-10, we find Jews in one of the synagogues began debating him, but could not get the better of him in their Scriptural arguments. Why? Because of the "wisdom and the spirit (Breath-effect)" that had been GIVEN to him when he had received "the Promise from the Father" - the outpouring of God's Spirit.
But, being unable to best him in debates, vs. 11-14 tell the story of how these men brought false accusations against Stephen before the Sanhedrin. C.H. Rieu (The Acts, 1957 p 128) sees Stephen as a "proto-Paul," for later Paul had similar charges brought against him. The chapter ends (vs. 15) with a physical manifestation on Stephen's face:
"Then, staring intently at him (or: into [Stephen]), all the men presently sitting in the Sanhedrin (High Council) saw his face (and: countenance) as if [it were the] face of an "agent" (or: countenance and presence of [God's] messenger)."
Was this something like what Peter, Jacob and John saw (Mat. 17:2)? This incident calls to mind 2 Cor. 3:18,
"But we all, ourselves - having a face that has been uncovered and remains unveiled [note: as with Moses, before the Lord, Ex. 34:34] - being folks who by a mirror are continuously observing, as ourselves, the Lord's [= Yahweh's or Christ's] glory (or: being those who progressively reflect - from ourselves as by a mirror - the glory and repute of, and from, [our] Owner), are presently being continuously and progressively transformed into the very same image, from glory into glory - in accord with and exactly as - from [the] Lord's Breath-effect (or: from [the] Spirit and Attitude of, and which is, [the] Lord [= Christ or Yahweh])."
Chapter 7
Next, the chief priest asks Stephen if what the men has said was true. In typical Jewish style he begins his reply by reciting Israel's history, beginning with Abraham (vs. 2). What follows is "the Jewish idea of proving something in the present from a similar occurrence in the past" - C.H. Rieu, ibid. In vs. 2b his presentation begins,
"The God of the glory (or: The God of the manifestation which called forth praise; or: The God which pertains to, and is, the glory [of Israel]; The God from the assumed Appearance) was perceived (or: seen) by our father (or: forefather; patriarchal ancestor) Abraham - [he] being in Mesopotamia, before the [situation for] him to settle down (= take up residence) within Haran."
We find it interesting that he describes God as he does in the opening clause: "The God of the glory (etc.)." Was he aware that his own face was being perceived in a special way by those questioning him? Or, was he simply referencing God's glory, as it had been encountered by their ancestors? Perhaps he was setting the stage for the glory of the Just One who he will reference in his closing statements (vss. 52ff). We will not comment on his narrative, which ends with his being stoned to death in vs. 60, but will look at a few of the things that he brings up, and how his life ended. But before moving on, we want to point to the final rendering of doxa that is given in the parenthetical expansion of the first phrase of 2b, above. Here, instead of translating this word as "glory," I suggest another meaning, "assumed appearance." The word can also refer to what something "seems" to be, in the eyes of the observer - in this case, Abraham. Rendering the noun as an ablative, we have, "The God from the assumed Appearance" - the one that God presented to Abraham when He spoke to him (Gen. 12:1), and then "appeared" to him (Gen. 12:7).
From this opening verse on through vs. 50 he give a short history of God's chosen people from Abraham on through the time of Solomon, interestingly ending his presentation with a discussion of the temple and quoting 1 Chron. 28:2 and Isa. 66:1-2. But after bring up the history of Moses and then reciting the Exodus story (vss. 20-38), in vss. 39-41 he recalls the people's rejection of Moses (a clear parallel to his present audience having rejected Jesus) at the incident of the golden calf. But it did not end there. Dan Kaplan pointed us to 1 Ki. 11:31 reports the prophet Ahijah telling Jeroboam that Yahweh had said, "Behold, I will tear the kingdom out of the hand of Solomon and give you ten tribes." Why?
"Because they have forsaken Me, and have worshiped Ashtoreth the goddess of the Sidonians, Chemosh the god of Moab, and Milcom the god of the sons of Ammon; and they have not walked in My ways..." (1 Ki. 11:33).
Also see 2 Ki. 17:6-14, noting that Israel
"had feared (or: reveared) other gods and walked in the customs of the nations..." (vss. 7b-8a);
then, vss. 9-12a,
"they built for themselves high places in all their towns... set for themselves [sacred] pillars and Asherim on every high hill and under every green tree... And they served idols..."
Here in Acts 7, in vss. 42-43, Stephen gives God's response to the Jews, but it is not clear to what period in Israel's history he is referring, for he then immediately cites the prophet Amos:
42. "So God turned and handed them over (committed them) to be habitually rendering sacred service, as hirelings, to the host of the sky (= by the sun, moon and stars; or: for the military company of that atmosphere; with heaven's army), just as it has been written in the scroll of the prophets, 'O house (= people) of Israel, it was not to or for Me [that] you people offered slaughtered victims and sacrifices [for] forty years, within the midst of the wilderness (desolate place; desert)!
43."'Later you took up the tent (or: tabernacle; or: covering shadow) of Moloch and the star (or: constellation) of your god [B, D and other witnesses read: the god] Raiphan (or: Rompha; Remphan; Reifan) - the models and beaten replicas which you made (formed; fabricated)' to repeatedly (or: habitually) be worshiping and doing obeisance to them. 'Consequently I will proceed causing you to change houses (change your abode; = deport and exile you people) beyond' [D*: upon the district of] Babylon. [Amos 5:25-27, LXX]
By making this statement, that "God turned and handed them over (committed them) to be habitually rendering sacred service, as hirelings, to the host of the sky," was Stephen inferring a similar indictment against those to whom he was then speaking? By his choice of this passage in Amos, was Stephen saying that the present temple sacrifices were also "not to or for [God]"? Kaplan points out that 1 Ki. 17:13-14 recorded how Yahweh had warned Israel and Judah sending them prophets, but they did not listen. Verse 17 of that chapter notes that
"they made their sons and their daughters pass through the fire... and sold themselves to do evil." 2 Ki. 21:3-6
tells us that king Manasseh
"erected altars for Baal... and he built altars in the house of Yahweh (i.e., the temple)... For all the host of heaven, in the two courts of the house of Yahweh. And he made his son pass through the fire..."
Moloch (vs. 43, above) involved child sacrifice. Because of this, Yahweh said,
"I will wipe Jerusalem as one wipes a dish, wiping it and turning it upside down, and I will abandon the remnant of My inheritance and deliver them into the hand of their enemies..." (2 Ki. 21:13b-14a).
Does Stephen's reference to Israel past idolatry, in vs. 43 here, suggest that his audience has been idolatrous, and would soon suffer a similar experience? Of course we know that they did, when Titus destroyed Jerusalem in AD 70. God sent the Prophet, Jesus to warn them, and now Stephen is also functioning as a prophet to them.
His pivotal statement is at vs. 51, where he applies Ex. 32:9 to his listeners,
"'Stiff-necked (= Obstinate and proud) men' and 'people uncircumcised in hearts and ears,'" [Ex. 32:9; Lev. 26:41; 2 Ki. 17:14]
and begins his accusations of the Sanhedrin:
"You yourselves are ever repeatedly falling in opposition against (or: are always by habit resisting and clashing with) the Set-apart Breath-effect (or: the Holy Spirit; Sacred Attitude)! - as your fathers (or: ancestors), so also you folks!
52. "Which one of the prophets (those who had light ahead of time and spoke before the people) did your fathers [D* reads: those men] not persecute and pursue? And they killed off those predicting concerning (or: bringing down the announcement in advance about) the coming of the Just One (the Fair, Equitable, Right One that is in rightwised relationships that accord with the Way pointed out) - of Whom you yourselves now became people who pre-commit and give in advance (or: folks who give-over before, in front or in preference; or: ones who abandoned in time of need; people who [were] pre-paid), even murderers:
53. "the very ones who received and took in hand the Law - [leading] into [situations] thoroughly arranged and fully set in order by [His] agents and messengers - and yet you people did not observe it, maintain it, keep it or guard it!"
Verses 54-60 record the Jews' response which ended in his being stoned to death, outside the City, following the pattern of Christ's death, which was also "outside the city." We find it interesting that the Gospel accounts show the Jewish leaders requiring Jesus to be killed by the Romans (Jn. 18:31), where here there is no hesitancy to immediately kill Stephen. Was this because it was apparently a "mob action"? Or, in Jesus' case - since many of the people had viewed Him as the Messiah - were those Jewish rulers wanting to deflect the decision for His execution to the Romans?
We should note two things about the end of this incident and the Jews' angry response:
1) "they began and continued to grind and gnash [their] teeth on him (= at his words) with noises as of a wild animal eating greedily" (54b). John saw this behavior symbolically, as the "beast" in Rev. 13.
2) "Yet he, continuing in being inherently full of set-apart Breath-effect (or: of [the] Holy Spirit; or: filled with a consecrated attitude), gazing intently into the atmosphere and sky (or: heaven) saw God's glory, and Jesus [D adds: the Master (or: Lord)], standing at God's right [hand, or, side] (or: fixing his eyes into the heaven, sees a manifestation of God which calls forth praise - even Jesus, having taken a stand from out of the midst of God's place of honor and power), And so he said, "Look! I am presently watching the atmosphere and skies (or: the heavens) having been fully opened up... and the Son of the Man (the Human Being; = Adam's Son; [p74 reads: God's Son]) standing at God's right [hand, or, side] (or: having taken a stand from out of the midst of the right [parts] of God)!" (vss. 55-56) [cf Ps. 110:1]
The final verses echo Christ on the cross (Lu. 23:34a, 46):
59. Then as they continued stoning Stephen, [he] continued making an appeal and repeatedly saying, "O Lord Jesus, at once welcome and receive my breath-effect (or: spirit)!"
60. Now kneeling, he cried out with a great (or: loud) voice, "O Lord [= Christ or Yahweh], You should not place (or: set; cause to stand) this mistake (failure; error; sin) to (or: on) them (= do not charge this sin against them)!" Then, after saying this, he fell asleep (euphemism: he died).
"Now Saul was endorsing (approving in; thinking well together [with them] about) his assassination (at his lifting up; in his murder)"
(8:1a; note: this belongs with ch. 7) Here we can once again see Luke's continuation of his Gospel. The body of Christ is following Him in the Way that He is, doing the works that He did.
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