Acts 8:5–8 recounts Philip’s groundbreaking mission to Samaria, a region defined by centuries of hostility toward Jews. As a Hellenistic Jewish Christian, Philip defies ethnic and religious barriers to preach Christ in a Samaritan town—fulfilling Jesus’ commission to spread the Gospel “to Samaria.” The Samaritans, though sharing ancestry …

After Stephen’s martyrdom, “devout men” buried him with “great mourning.” These men likely faced significant risks, as associating with a condemned figure could invite retribution. Notice how Stephen’s life, ministry, and death continue to reflect Christ’s. Just as Joseph of Arimathea honored Jesus in burial, so do these men with Stephen. 

Stephen’s death mirrors Jesus’s crucifixion, underscoring his role as the first Christian martyr (protomartyr). Like Jesus, Stephen faces false accusations, a hostile mob, and dies with prayers for his persecutors. His vision of Jesus “standing at the right hand of God” affirms Christ’s divine authority and His role as advocate.

Stephen concludes his defense by accusing his accusers: “You stiff-necked people!... You always resist the Holy Spirit!” The phrase “stiff-necked” alludes to Israel’s rebellion in the wilderness (Ex. 32:9; Deut. 9:6), while “uncircumcised in heart and ears” highlights God’s call for genuine devotion over mere ritual (Deut. 10:16).

Although God permitted Solomon to construct the temple, Stephen cites Isaiah 66:1–2 to diminish its importance: “Heaven is My throne… what sort of house will you build for Me?” While it served a function and was beneficial, the temple risked becoming an idol—a representation of national pride instead of a site of humble obedience.

In Acts 7:42–43, Stephen’s ultimate critique of Israel’s idolatry relies on Amos 5:25–27. He states that despite Israel’s covenant relationship with God, they worshiped the “host of heaven.” What are these hosts of heaven? For this discussion, I would define them simply as pagan and demonic gods—gods other than the One true God, Yahweh. Stephen references the example of Israel creating idols, such as the golden calf.  

In Acts 7:35–41, Stephen confronts Israel’s history of resisting God’s chosen leaders. Moses, though initially rejected, was vindicated as Israel’s deliverer through miraculous signs and mediation of God’s “living oracles” Yet the people clung to Egyptian idolatry, demanding Aaron make a golden calf. This pattern of unbelief foreshadowed Israel’s rejection of Jesus, the ultimate “Prophet like Moses”

Acts 7:30–34 reframes the burning-bush encounter as a paradigm-shifting moment. God reveals Himself to Moses not in the Promised Land but in the wilderness of Sinai, declaring even this desolate place holy. Stephen’s inclusion of “Sinai” (not Exodus’s “Horeb”) highlights the mountain’s association with covenant law and God’s glory

In Acts 7:26–28, Moses seeks to reconcile his quarreling Israelite brothers, only to face rejection: “Who appointed you ruler over us?” (7:27). This echoes Joseph’s earlier betrayal by his brothers and prefigures Jesus’ rejection by His own people (John 1:11). Both Joseph and Moses were misunderstood despite acting on God’s calling.

In these verses, Stephen underscores Moses’ formative years in Pharaoh’s court where he was educated in “all the wisdom of the Egyptians” and became “powerful in words and deeds.” This education positioned Moses as a bridge between Hebrew and Gentile worlds, prefiguring the Gospel’s eventual expansion beyond ethnic Israel.

In Acts 7:17–21, Luke highlights God’s faithfulness to His covenant with Abraham, even as Israel faced brutal oppression. When Pharaoh ordered the murder of Hebrew infants, Moses’ parents defied the edict by hiding him for three months, trusting God’s protection. Their faith mirrors Jewish values that rejected the Greco-Roma …

Stephen continues to use his understanding of the Old Testament to build on his argument to the religious leaders. Stephen highlights the irony of Jacob’s sons seeking refuge in Egypt, unaware that Joseph, whom they had rejected, held the key to their survival. This mirrors Jesus’ rejection by His own people, who failed to recognize Him as the promised Messiah. Like Joseph, Jesus was betrayed and unjustly …

Stephen’s narrative turns to Joseph, whose story foreshadows Jesus’ rejection and exaltation. The patriarchs, driven by envy, sell Joseph into slavery—a heinous act condemned in both Jewish and Greco-Roman law. Yet, God’s presence remains with Joseph, echoing God’s faithfulness to Abraham. Despite unjust suffering, Joseph receives

In Acts 7:6–7, Stephen recounts God’s promise to Abraham: his descendants would be oppressed as “resident aliens” (πάροικον) in Egypt. This term, echoed in Hebrews 11:13 and 1 Peter 2:11, frames believers as spiritual exiles, prioritizing allegiance to God over earthly belonging. Stephen’s use of Exodus language (“they will worship Me in this place”) merges Genesis and …

Acts 7:1-5 opens Stephen’s defense by reframing Israel’s history. Like Jesus, Stephen faces false charges and responds with a prophetic survey of Israel’s history to expose hypocrisy. Both Jesus and Stephen’s ministries highlight how religious leaders rejected God’s messengers, prioritized institutional power over divine truth, and misunderstood worship’s heart.

Acts 6:11-15 describes the conspiracy against Stephen and his appearance before the Sanhedrin, highlighting the parallels between his experience and that of Jesus. Stephen's opponents, unable to refute his wisdom, resorted to underhanded tactics. They secretly instigated false witnesses to accuse him of blasphemy against Moses, God, the temple, and the law.

Acts 6:8-10 describes the beginning of Stephen's ministry and the opposition he faced, highlighting the power of the Holy Spirit at work in him and the growing conflict between the early church and some Jewish leaders. The passage describes Stephen as "full of God's grace and power," performing "great wonders and signs among the people."

Acts 6:5-7 describes the selection and commissioning of the seven Hellenistic leaders and the church's subsequent growth, highlighting the early church's wisdom in addressing internal conflicts and the continued spread of the Gospel despite opposition. Notice the significance of Luke's names as the seven men were given oversight. None of them are Jewish – all of them are Hellenistic.

Acts 6:1-4 marks a significant transition in the early church's life, highlighting the importance of both practical service and the ministry of the word. This chapter represents a shift from the apostles' direct involvement in all aspects of ministry to a more structured approach involving delegated responsibilities. This transition was necessitated by the church's growth and the emergence of internal cultural tensions.

Acts 5:40-42 concludes the account of the apostles' second appearance before the Sanhedrin, highlighting their joyful endurance of persecution and their unwavering commitment to preaching the Gospel. Influenced by Gamaliel's advice, the council chooses to flog the apostles and warn them again not to speak in Jesus' name. This act demonstrates that while they were hesitant to kill the apostles outright, they were still determined to suppress their message due to their popularity with the people.