Real Talk with Roderick
Called into Conflict for Christ (Acts 6:8-15)
Introduction
When we receive Jesus we receive pardon, we receive purpose, and we receive the Person of the Holy Spirit (Ephesians 1:13). Once He has come gone are the days of being without power, without counsel, without comfort, without companionship (John 14:15-18). Through the Holy Spirit the Lord keeps His promise to (1) never leave us nor forsake us (Matthew 28:20; Hebrews 13:5) and (2) enable us for amazing acts of service. But with His coming also comes the unresolvable conflict that results from being indwelt by the Spirit of Christ. When the Jesus follower surrenders gladly and becomes Spirit-filled he also becomes, from the world's perspective, as irritating as Jesus.
While we should always endeavor to promote peace, love our enemies, and be a blessing to the community - we should not be surprised when living like Jesus brings out antagonism. Some believers, having failed to see or accept this truth, are working in vain to make peace with the world. They have a great zeal for Jesus. But the same believer is terribly wrong in thinking that their white hot faith is compatible with a society that is surrendered to Satan. The story in Acts, with the focus on Stephen, shows as much.
The narrative about Stephen constitutes a major turning point in Acts. It ends a series of three trials before the Sanhedrin. The first ended in a warning (4:21), the second in a flogging (5:40), and Stephen’s in his death.
Polhill, J. B. (1992). Acts (Vol. 26, p. 183). Nashville: Broadman & Holman Publishers.
In the few verses under consideration today we see the consequence of becoming irresistible.
Called to Conflict (Acts 6:8)
Luke has presented the Lord and His apostles as having power to perform signs and wonders (Luke 2:40; 4:1,14-15; Acts 2:43; 5:12). Now, for the first time in the records of Luke we are hearing of wonders and signs among the people being done through someone other than the Lord or one His apostles.
He was the first other than the apostles to be described as working miracles.
Polhill, J. B. (1992). Acts (Vol. 26, p. 184). Nashville: Broadman & Holman Publishers.
A naive reading of this verse begins to cheer about this new thing: regular people of faith are doing great work. But do not miss the fact that Stephen has already been introduced as a (1) a man full of the Holy Spirit and wisdom (Acts 6:3), (2) man full of faith and the Holy Spirit (Acts 6:5). If you are mindful of his introduction the words of Acts 6:8 seem odd. You might think, "Okay. He was full of the Holy Spirit. It has been said three times. Got it!" But this third mention should make me ask if the author is trying to tell me something through the pattern of words (full of the Holy Spirit) and their rapid repetition (Acts 6:3, 5, 8). What do we find in the writings of Luke:
It does not take a Bible sleuth to see that where these words occur in the writings of Luke we can expect to see conflict that cannot be resolved. The Spirit-filled person was called to it! The story with Stephen is no exception. Indeed, because of the threefold mention of his filling with the Spirit we expect unprecedented animosity.
Irresistible Witness (Acts 6:9-11)
9 Then there arose some from what is called the Synagogue of the Freedmen (Cyrenians, Alexandrians, and those from Cilicia and Asia), disputing with Stephen. 10 And they were not able to resist the wisdom and the Spirit by which he spoke.
The great wonders and signs among the people has the effect of drawing much attention to Stephen. And with the increased attention come the questions about what how he has done these things. We can be certain that the Spirit of Christ was at work to produce the miracles in order to gain this audience. And when Stephen was questioned the answers kept coming back Jesus. His infiltration of the Hellenistic synagogues with indisputable power and irresistible wisdom were quickly making him unpopular among the zealots of these other synagogues.
The Greek of v. 9 is notoriously obscure and could refer to as many as five synagogues. In fact, there are scholars who represent every point on the spectrum between one and five. Content suggests one synagogue (named “Freedmen”) with the four national constituencies in its membership, although grammatically two synagogues has strong support—(1) Freedmen, with Alexandrians and Cyrenians, and (2) a synagogue of Asians and Cilicians. A poorly attested textual variant reads “Libyan” instead of “Freedmen” (Libystinōn for Libertīnon), and Moffatt’s translation adopts it, but its authenticity is highly unlikely.
Polhill, J. B. (1992). Acts (Vol. 26). Nashville: Broadman & Holman Publishers.
Could Stephen have avoided his conflict with the Synagogue of the Freedmen? Was it possible to prevent the problem caused by his witness? The answer will be found in considering the other times where the Spirit is filling the witness. Could the Savior have avoided the conflict in the wilderness with Satan? Only in disobedience to the Spirit's leading. Could Peter have avoided the conflict that led to his arrest by the Sanhedrin? Only in rejecting the command to feed Jesus' sheep and refusing to accept his own identity as a witness. Stephen cannot avoid this conflict - he is called to it!
The members of this synagogue were from three divergent areas—North Africa (Cyrene and Alexandria were two of its leading cities), Asia (the western portion of modern-day Turkey), and Cilicia. Possibly this was the assembly Paul attended because Tarsus was located in the province of Cilicia.
Toussaint, S. D. (1985). Acts. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 368). Wheaton, IL: Victor Books.
We can no more avoid the conflict that comes with being filled with the Spirit of Christ than could Jesus, or Peter, or Stephen - not without being disobedient. It is part of the work of being a witness. But we need not worry.
The Spirit will both do the work and provide the witness. What is needed more than anything else is a willingness. In that moment where we relinquish ourselves to being used by God for His glory and the good of His people there comes the filling of the Holy Spirit.
Jesus on Trial - Again(Acts 6:11-14)
11 Then they secretly induced men to say, “We have heard him speak blasphemous words against Moses and God.” 12 And they stirred up the people, the elders, and the scribes; and they came upon him, seized him, and brought him to the council. 13 They also set up false witnesses who said, “This man does not cease to speak blasphemous words against this holy place and the law; 14 for we have heard him say that this Jesus of Nazareth will destroy this place and change the customs which Moses delivered to us.”
Stephen is on the edge of known theology. Some of what he is saying has not even been written down by the apostles. One cannot help but wonder if he has not come to understand some things that will not be formally acknowledged by the twelve or Paul until later. Christians today have great difficulty with the concept of covenants and the changing role of the law in the life of the believer. Before Saul becomes Paul and writes to the Galatians against legalism and Judaizers this man foresees that some aspects of the Mosaic system are going away altogether. Why? How? Jesus said that not one jot or tittle would pass from the law until all was fulfilled (Matthew 5:17-18). He also said that He came not to destroy the Law or the Prophets but to fulfill. He did (Romans 10:4).
In the background to v. 14 stands the charge of blasphemy directed against Jesus at his own trial when he was accused of threatening to destroy the temple (Mark 14:57–58). Luke did not include that tradition in the narrative of Jesus’ trial in his Gospel, but its inclusion here is highly significant. It put Jesus back on trial once again.25
Polhill, J. B. (1992). Acts (Vol. 26, p. 186). Nashville: Broadman & Holman Publishers.
The false witnesses were not necessarily outright liars. Stephen had probably said the things they accused him of; however, they misrepresented the intentions and imports of his statements (cf. Matt. 26:61; Mark 14:58; John 2:19). The Lord Himself predicted the destruction of the temple (Matt. 24:1–2; Mark 13:1–2; Luke 21:5–6), though He never said He would do it. The other half of the allegation against Stephen involved the temporary nature of the Mosaic system. Undoubtedly he saw the theological implications of justification by faith and the fulfillment of the Law in Christ. Furthermore, if the gospel was for the whole world (Acts 1:8), the Law had to be a temporary arrangement.
Toussaint, S. D. (1985). Acts. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, pp. 368–369). Wheaton, IL: Victor Books.
In an attempt to rid their synagogues of this wonder working man with irresistible wisdom they resorted to the same scheming that they used against Jesus - false charges and misrepresentation of the message.
The Reason for the Radiance (Acts 6:15-7:1)
15 And all who sat in the council, looking steadfastly at him, saw his face as the face of an angel. 1 Then the high priest said, “Are these things so?”
The face of an angel is undoubtedly a description of radiance. But why did his face shine? It shone because of God's indwelling presence. It shone as a sign that He must be heard.
The radiant face of Stephen recalls that of Moses when descending from Sinai (Exod 34:29–35) and of Jesus on the mount of transfiguration (Luke 9:29).
Polhill, J. B. (1992). Acts (Vol. 26). Nashville: Broadman & Holman Publishers.
Conclusion
Conflict comes with the calling of the Jesus follower. When it comes do not think it strange but count it all joy.
12 Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you; 13 but rejoice to the extent that you partake of Christ’s sufferings, that when His glory is revealed, you may also be glad with exceeding joy. 14 If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified. 15 But let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people’s matters. 16 Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter. (1 Peter 4:12-16)
Questions for Review