Acts+7+and+Isaiah+66

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=Acts 7:49‐Isaiah 66:1‐2= = = =Introduction=

Acts unites Old Testament redemptive history with the New Testament. It serves as a launching point for the ministry of the apostles and establishes a foundation for the purpose of the church. Luke continually records instances in the time of the early church when the apostles and disciples quoted the Old Testament. They used the prophets to prove the fulfillment of prophecies and to give evidence to their argument. Stephen masterfully uses the book of Isaiah in his denunciation against the temple authorities in Acts 7.

=Context of the passage in Isaiah=

Purpose of OT temple worship
When Solomon built the temple in the Old Testament, the purpose was to create a place for God himself to dwell among his people. Solomon says in I Kings 8:12 “I have indeed built you an exalted house, a place for you to dwell in forever.” This was not the end however, but a means to the end. The end was that his “name might be there” (I Kings 8:16). Through this temple, the name of God was to be made known to all the nations of the earth (I Kings 8:60).

Israelite rebellion taints temple worship
From the very onset of the Exodus, Israel continued to pervert the true worship of Yahweh. Following a road that continued to travel downhill, the Israelites began to sacrifice to idols (II Kings 16:4), and to stray from worshipping their one true God. Because the temple epitomizes their worship and beliefs, any idolatry or syncretism completely manifests itself there. Isaiah thus condemns the nation.

Fulfillment of new heavens and new earth and ultimate presence of God
Chapters 65 and 66 of Isaiah address the final judgment and the New Jerusalem. Chapter 65 begins as a response to “Will you keep silent, and afflict us so terribly?” in 64:12. Is the ensuing judgment so all encompassing that it eliminates all hope of past promises being fulfilled? The silence will be answered by complete desolation (65:6). But, there is hope and that is found in the creation of the new heavens and earth. After wondrously describing this in 65:17‐25, Isaiah retraces his steps and begins to outline who will gain citizenship in this new earth in chapter 66. 1 Verses 1 and 2 begin a chiasm that continues throughout the entire chapter. In these verses, Isaiah defines what true worship is: trembling at the word of God. Why should man tremble at the Word of God? He is the Creator God. To point out the greatness of God, Isaiah declares that the earth, not the house or the ark (Psalm 99:5, 132:7) is where God’s footstool is. His greatness is immense and extends throughout all creation. Only his mercy and grace allow him to dwell in the temple before his people. He is not subject to the people because they built the temple he dwells in, but rather in 66:2 he declares that his hands have made all things. “God will have no temple at all if men think by temple‐building itself to do him service.” 2 Motyer states that “Just as his transcendent universality is not limited by his condescending to live in one particular place, neither is his sovereign freedom of action limited by accepting a house at the hands of human beings.” This is further proven by the fact that 66:2 is reminiscent of Genesis 1 with the use of the verb היה or “to be” found in phrases such as “let there be” and “it was so.” God is telling Israel, through Isaiah, that he is the ultimate God of Creation that spoke the world into existence. He is pointing them back to the Genesis account. Psalm 51:16 and Hosea 6:6 echo this theological reality. God delights in a broken heart, and in steadfast love. The chiasm concludes in 66:22‐23 by declaring that true worship is manifested through the declaring of God’s glory. Therefore, trembling at God’s word, leads to a declaration of his glory among the nations. 3 =Stephens speech=

Stephen begins an argument, even more specifically a covenant lawsuit, that hinges completely on the present reality of the temple and the truth that final authority is found in the name of Jesus Christ. He therefore traces out the manifestations of God to his people in the past. The God of glory appeared to Abraham (7:2), was with Joseph in the midst of tribulation (7:9), appeared to Moses in a bush (7:30), dwelt with the nation through the tent of witness (7:44) and finally resided in the house Solomon built (7:47). The fault in the Jew’s belief is not that they believe that God dwells in the temple, for this is declared by Solomon in 1 Kings 8, “I have indeed built you an exalted house, a place for you to dwell in forever.” Rather, the lie is found in their belief that his power can be contained, and they have the authority to localize the presence of God. 4 The high priest, the elders, the scribes and the people had made an idol of the temple just as they have made everything else an idol. Calvin writes that God desired, “that the temple should have been a sign and pledge of his presence.” 5

In order to solidify his argument, Stephen quotes Isaiah. The reference serves to make a theological statement about the nature of God and to create a parallel that brings judgment upon Stephen’s listeners. Stephen answers their accusation in 7:14, “we have heard him say that this Jesus of Nazareth will destroy this place.” Stephen declares through the words of Isaiah, that God cannot be contained. “He is still the transcendent God, filling all heaven, touching earth with his foot.” 6 Furthermore, Stephen is relating his accusers to the unrepentant idolaters Isaiah passes judgment on. As the Israelites in the Old Testament were guilty of desecrating the purpose of the temple, so are the Pharisees, the elders and the scribes. Rather than trembling at the Word of God and approaching him with a broken and a contrite heart (66:3), they attempt to control and idolize. “What God wants is humble obedience from his people rather than the building of an elaborate temple and the offering of sacrifices that are no better than the abominable practices of other people If unaccompanied by full obedience to him.” Stephen therefore consolidates his argument that Israel has always been rebellious and has always turned against God. 7

The final parallel lies between the prophets of old whom the Israelites persecuted and Jesus Christ himself whom Stephen’s very listeners persecuted. The use of Isaiah drives Stephen’s point home more clearly. The Pharisees, Scribes and Sadducees are the ultimate idolaters because Christ has now come. The judgment is thus, comprehensive. Stephen declares that the Righteous One was betrayed and murdered by them. The reality of Jesus Christ did destroy the necessity of the temple and did change the customs that Moses delivered (6:14). However, they were too “stiff‐necked.” This word denotes stubbornness. Their stubbornness prevented them from seeing the truth. The word is used in Exodus 33:3,5 when God angrily condemns a disobedient Israel. 8 The reality of the crucified Christ is a stumbling block to the Jews (1 Corinthians 1:23).

Stephen does make one alteration in his quotation. In Isaiah God says in verse 2, “All these things my hands have made.” Stephen rather recites, “Did not my hand make all these things?” The statement becomes a question. The question is filled with rhetoric. It is reminiscent of the final chapters of Job when God repeatedly asks Job questions, pushing Job to realize that there are no valid questions he has the right to ask God. Stephen concludes his argument by rhetorically asking this question of the temple authorities. Did or did not God make all things? Implying; do you really believe you have authority over anything in light of such truth?

Stephen’s use of Isaiah therefore, incorporates many more dynamics and nuances than at first glance. The history of unrepentant Israel is used as a spring board to put the Jewish rulers on trial. Though they are unjustly trying Stephen, he doesn’t defend himself but rather defends the truth. The Creator God, the Name, The Righteous one, comes with authority and power that will judge hypocrisy and idolatry.

=Context within the book of Acts=

After the launch of the church in Acts 2, Luke expounds on the various facets of “the name.” In chapter 3, Luke establishes that the church is the only institution with divine authority through Peter’s healing of the lame man and his proclamation to the Jews at the Temple. The power demonstrated in this account incited fear in the hearts of the temple authorities and in 4:18 they attempt to suppress this power by commanding the apostles not to speak. The nature of this Name is clarified in chapter 5. The Name is Holy and this is evidenced by the death of Ananias and Sapphira and the church is impacted by this holy reality (5:11). Furthermore, the power of the name spreads so that in 5:16 “people also gathered from the towns around Jerusalem, bringing the sick and those afflicted with unclean spirits.” Thus, the Name becomes a centralizing power. In the final portion of chapter 5, Luke is communicating the fact that the power of the Name supersedes all other authority. Not even the locked doors of a prison can hold the apostles who are going forth in Jesus name (5:22). Beyond that, this name is universal. It bridges the gap between all nations and customs and this is communicated in chapter 6 with the argument that arose between the Hellenists and the Hebrews.

Luke has been building up in Acts to this point of Stephen’s speech. If there are any questions left on who has supernatural authority on earth, it is addressed here. Stephen does not directly mention the church but rather rips away all authority from the Temple and those that control it. By doing so, he is declaring that Jesus Christ has all power and Jesus Christ is working in the lives of those who believe. That is his body. That is the church. That is what the Jews are working so hard to destroy.

Thus, after proving in his final argument that the Temple leaders are guilty of everything Isaiah condemns the Israelites for, Stephen has removed their authority. From here, Luke can go on, having established the power of the One Name and the reality that it filters through the body of the church. From here, the apostles can disperse and “be witnesses in Jerusalem and in all Judea and Samaria, and to the ends of the earth”(Acts 1:8) There are no questions left as to where the power and authority lies. The power of the One Name in the church is the hope for Israel and thus, the hope for the world.

1 J Motyer, // The prophecy of Isaiah : an introduction & commentary //(Downers Grove Ill.: InterVarsity Press, 1993). 2 John Oswalt, // The book of Isaiah. //(Grand Rapids MI: Eerdmans, 1998). 3 Raymond Ortlund, // Isaiah : God saves sinners //(Wheaton Ill.: Crossway Books, 2005). 4 F Bruce, // The book of the Acts //, Rev. ed. (Grand Rapids Mich.: William B. Eerdmans Publishing Co., 1988). 5 Jean Calvin, // Calvin's commentaries //(Grand Rapids Mich.: Baker, 1979). 6 Motyer, // The prophecy of Isaiah //. 7 G Beale, // Commentary on the New Testament use of the Old Testament //(Grand Rapids Mich. 8 Abingdon Press, // The New Interpreter's Bible: General Articles & Introduction, Commentary, // // & Reflections for Each Book of the Bible, Including the Apocryphal/Deuterocanonical Books in // // Twelve Volumes //(Nashville: Abingdon Press, 1994).
 * Nottingham England: Baker Academic ;;Apollos, 2007).

Bibliography Abingdon Press. // The New Interpreter's Bible: General Articles & Introduction, Commentary, & // // Reflections for Each Book of the Bible, Including the Apocryphal/Deuterocanonical // // Books in Twelve Volumes //. Nashville: Abingdon Press, 1994. Barnes, Albert. // Notes on the New Testament, Explanatory and Practical //. Enlarged type ed. by Robert Frew. Grand Rapids, Mich: Baker Book House, 1949. Beale, G. // Commentary on the New Testament use of the Old Testament //. Grand Rapids Mich. Bock, Darrell. // Acts //. Grand Rapids Mich.: Baker Academic, 2007. Bruce, F. // The book of the Acts //. Rev. ed. Grand Rapids Mich.: William B. Eerdmans Publishing Co., 1988. Calvin, Jean. // Calvin's commentaries //. Grand Rapids Mich.: Baker, 1979. ———. // The Acts of the Apostles. //Grand Rapids: Eerdmans, 1965. Harrison, Everett. // Acts : the expanding church //. Chicago: Moody Press, 1975. Lenski, R. // The interpretation of the Acts of the apostles //. Minneapolis Minn.: Augsburg, 1961. Morgan, G. // The Acts of the apostles, //New York Chicago [etc.]: Fleming H. Revell Co., 1924. Motyer, J. // The prophecy of Isaiah : an introduction & commentary //. Downers Grove Ill.: InterVarsity Press, 1993. Ortlund, Raymond. // Isaiah : God saves sinners //. Wheaton Ill.: Crossway Books, 2005. Oswalt, John. // The book of Isaiah. //Grand Rapids MI: Eerdmans, 1998. // The Expositor's Bible Commentary: With the New International Version of the Holy Bible //. Grand Rapids: Zondervan Pub. House, 1976. // The Minor Prophets: An Exegetical and Expository Commentary //. Grand Rapids, Mich: Baker Book House, 1992. // The Minor Prophets: An Exegetical and Expository Commentary //. Grand Rapids, Mich: Baker Book House, 1992.
 * Nottingham England: Baker Academic ;;Apollos, 2007.

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