The Book of Acts
Lesson Number 32
TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).
---------- Lexicon and Bible Translation Codes with Identification -----------
LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon
DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.
STEPHEN’S DEFENSE, #6
“ 7:43 Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon. 44 Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen. 45 Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David; 46 Who found favor before God, and desired to find a tabernacle for the God of Jacob. 47 But Solomon built him an house. 48 Howbeit the most High dwelleth not in temples made with hands; as saith the prophet, 49 Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest? 50 Hath not my hand made all these things? 51 Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. 52 Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One; of whom ye have been now the betrayers and murderers: 53 Who have received the law by the disposition of angels, and have not kept it.” (Acts 7:43-53)
INTRODUCTION
Stephen escalates his charges against the Jews, pointing out that they continued their idolatrous practices following their calf-worshiping debacle at Sinai – one in which three thousand were slain by the Lord (Ex 32:28). That compares with the three thousand that were quickened – made alive from death in trespasses and sins – on the day of Pentecost (Acts 2:41). That was a most vivid enactment of the nature of the Old Covenant, which is termed as “the ministration of death” (2 Cor 3:7). Elsewhere, Paul affirmed that sin was awakened by the Law, driving inherent lusts to the surface where they are expressed. How insightfully he states the case, doing so from the illuminated side of the cross: “For I was alive without the law once: but when the commandment came, sin revived, and I died. And the commandment, which was ordained to life, I found to be unto death. For sin, taking occasion by the commandment, deceived me, and by it slew me” (Rom 7:9-11). Thus it was proved to be true, “the strength of sin is the Law” (1 Cor 15:56). That is, the holy Law of God gives strength to sin because of man’s very real corruption. There is such a variance between God and the natural man, that the good, just, holy, and spiritual Law of God awakens sin (Rom 7:12,14). It forces the contradiction of the human nature into the open by demanding that human conduct conform to the nature of God. This is the manner in which it “brings” (not beckons) us to Christ, that we might be “justified by faith” (Gal 3;24-25).
THERE IS NO EXCUSE FOR SIN
Accounting for sin is not offering an excuse for it. The reason the Law points out sin is not to provide men with a handy alibi for its presence. Rather, the law is showing that God is just in condemning sin, and thrusting the sinner from His presence. It also provides insight into why He provided a Redeemer – something that humanity was not able to do. Well did the Lord speak through the prophet Isaiah: “And I looked, and there was none to help; and I wondered that there was none to uphold: therefore Mine own arm brought salvation unto Me; and my fury, it upheld Me” (Isa 63:5). Note, God’s arm did not bring salvation to men, but to Himself. That is, He provided a means through which His own righteous character could be satisfied, and thus mercy be extended to fallen humanity.
Notwithstanding this ministry of the Law, and the gracious provision of redemption, no excuse for sin is acceptable with God – i.e., like men saying the devil made them sin, or they could not help it. Flesh will rationalize in this way, citing all of the imagined reasons why sin cannot be helped. Some of them include the following.
➪ The devil is too strong.
➪ The flesh is too weak.
➪ I was born this way.
➪ Unless the Lord helps me, I cannot stop sinning.
➪ A generational curse is upon me.
To confirm the unacceptable nature of these alibis, consider how David spoke when he was convicted of sin. He sighted reasons, but they were not excuses. Rather, they shed light on his dreadful condition, and why he needed mercy from the Lord. His confession is found in Psalm 51:5. “Behold, I was shapen in iniquity, and in sin did my mother conceive me” (Psa 51:5). This was a confession, not an excuse.
“I Was Shapen in Iniquity”
That is, from his very birth, he had a propensity to sin, and now he saw it. Other versions read as follows.
➪ “I was brought forth in iniquity.” NKJV
➪ “I was sinful at birth.” NIV
➪ “I was born guilty.” NRSV
➪ “I was brought forth in iniquity.” RSV
➪ “I was formed in evil.” BBE
➪ “I was guilty when I was born.” CSB
➪ “In iniquity I was brought forth.” DARBY
➪ “I was guilty of sin from birth.” NET
➪ “I was brought forth in [a state of] iniquity.” AMPLIFIED
➪ “I was ingendered in iniquity.” BISHOPS
➪ “I have sinned and done wrong since the day I was born.” CEV
➪ “I have been evil from the day I was born.” GNB
➪ “I was born guilty.” GW
It is quite obvious that David’s statement is marked with such clarity that even the translators could not avoid what he was saying.
“In Sin Did My Mother Conceive Me”
That is, my mother was a sinner, and therefore, by nature, so am I, for “Who can bring a clean thing out of an unclean? not one” (Job 14:4). Other versions read as follows.
➪ “. . . sinful from the time my mother conceived me.” NIV
➪ “ . . . a sinner when my mother conceived me.” NRSV
➪ “ . . . in sin did my mother give me birth.” BBE
➪ “ . . . sinner from the moment my mother conceived me.” CSB
➪ “ . . . in sins did my mother conceive me.” DOUAY
➪ “ . . . a sinner from the moment of conception.” NJB
➪ “ . . . my mother was sinful who conceived me [and I too am sinful].” AMPLIFIED
➪ “I have sinned and done wrong since the day I was born.” CEV
I have taken the time to provide these various translations to confirm their consistency. While this is not of itself proof of the meaning of the text, there is something is does confirm. The intellectual message of the text is quite clear, and no textual analyst has even questioned its meaning.
The truth of the matter is that sin is integral to the basic human nature. The capacity to sin is in every person who is in Adam’s lineage. – and that is what constitutes them “sinners.” This is expressly stated in apostolic doctrine. “by one man's disobedience many were made sinners” (Rom 5:19). From the perspective of the fifty-first Psalm, and from Romans 5:19, men are not sinners because they commit sin, but they commit sin because they are sinners. That is precisely what David confessed.
This circumstance does not make sin any less repulsive or more tolerable to God. It does not lessen guilt, as both the tone and the words of the 51ST Psalm confirm. Admittedly, this is a spiritual technicality – but so is salvation. In fact, that is the point made in the fifth chapter of Romans. If the reason for the presence of sin somehow reduces its nature, then the reason for salvation correspondingly reduces its magnitude.
The fact of the matter is that both sin and righteousness are traced to one man – one source.
Through a single act – the eating of a piece of forbidden fruit – sin and death entered the world, and death was passed upon all men. Judgment was passed unto condemnation, and all men were made sinners. That is the revealed situation.
These things were known among early believers because they were proclaimed and expounded. The flawed doctrines of professing Christian men had not yet been developed, although they would begin to surface early. However, during the time of our text, the condition of men and their absolute need for salvation was generally known among believers.
Prior to the Giving of the Law
Even prior to the giving of the Law, the basic sinfulness of man was generally known among those who worshiped God. Following the flood, God Himself observed, “the imagination of man's heart is evil from his youth” (Gen 8:21). Although they did not know how to handle such knowledge, Job’s friends also knew of man’s inherent corruption. “Who can bring a clean thing out of an unclean? not one . . . How much more abominable and filthy is man, which drinketh iniquity like water?” (Job 14:4; 15:16). The fact that these texts are contained in Scripture without any disclaimer confirms their validity.
After the Giving of the Law
Following the giving of the Law, Solomon observed, “there is no man which sinneth not” (2 Chron 6:36). David knew this also: “They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one” (Psa 14:3). Jeremiah testified to the unchangeable nature of men. “Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil” (Jer 13:23). And again he said, “The heart is deceitful above all things, and desperately wicked: who can know it?” (Jer 17:9). Hosea traced the transgression of the covenanted people to the fact that they were men – the progeny of Adam. “But they like men have transgressed the covenant: there have they dealt treacherously against me” (Hosea 6:7). The prophet Micah observed, “The good man is perished out of the earth: and there is none upright among men” (Micah 7:2). These will suffice to confirm that the fact of man’s natural inclination to sin was not questioned by early believers.
THE POINT OF THIS
The point of this is to see that Stephen was preaching with a grasp of the situation. Yet, he makes clear that this did not relieve men of the responsibility of their sin. None of them claim, as some sinners do today, “I was born this way.” David said he was born with a corrupt nature also, yet he did not use that circumstance to excuse what he had done. Instead, in the fifty-first Psalm, he made certain requests of God that indicated he was not content with his situation.
➪ “Purge me with hyssop, and I shall be clean” (7a).
➪ “Wash me, and I shall be whiter than snow” (7b).
➪ “Make me to hear joy and gladness” (8)
➪ “Hide Thy face from my sins” (9a).
➪ “Blot out mine iniquities” (9b).
➪ “Create in my a clean heart, O God” (10a).
➪ “Renew a right spirit with me” (10b).
➪ “Cast me not away from Thy presence” (11a).
➪ “Take not Thy Holy Spirit from me” 11b).
➪ “Restore unto me the joy of Thy salvation” (12a).
➪ “Uphold me with Thy free Spirit” (12b).
All of this was before Jesus took away the sin of the world. It was before He crushed the serpent’s head, spoiled principalities and powers, and led captivity captive. It was before men could be born again, or could be raised up and made to sit together with Christ in the heavenly places. And what can said of those who continue in sin today? How much weight can be assigned to any claim of being unable to stop, or incapable of resisting powerful temptations? What of those who trace their sin to their fleshly lineage, or to some chemical imbalance, or some hereditary disease? Do you not see that once sin is recognized to be what it is, men should at least come up to the level of David, who was among those who “were not made perfect without us, God having provided some better thing for us” (Heb 11:40). God did not ignore the pleas of David, nor will He stop His ears to the cries of those who long to be pure in His sight. That is just Theology 101!
THE SITUATION BEFORE STEPHEN
However, the people before whom Stephen is standing have not delivered any evidence of even being serious. They have not correlated their actions with the statement made by God after the flood. They have not associated it with the observations concerning men contained in the book of Job. They have seen no relationship of their miserable condition with that of David, crushed with the weight of guilt.
Stephen knows all of this, and is preaching with that in mind. He will confirm to them that there was no essential difference between them and their fathers who fell in the wilderness. He will not present this as excusing what they are doing. He will rather point out that their obstinance has compounded their situation. They have absolutely no excuse for their condition.
Now Stephen will show that even though God had provided in the Tabernacle a visible means of identity with Himself, yet they fashioned idols, and even worshiped heavenly bodies. They sought for other visible associations with Deity. Being moved by the Spirit, Stephen is speaking in strict accord with the heavenly assessment of the people. He is also addressing them in view of their own hearts and wicked propensities. Judging from the manner in which Stephen concludes, the countenance of his audience must have been in perfect accord with their hearts. Their condition was absolutely inexcusable. They had been privy to the ministry of John the Baptist, the Lord Jesus Himself, the Apostles, and now Stephen. Yet they remained in the grip of unbelief. This confirms the nature of unbelief, and the influence it exerts upon both heart and mind. It cannot be dignified by assigning intellectual and philosophical terms to it. There is no extent to which unbelief will not go to suppress the truth and justify self. It is the essence of all sin, as is confirmed in the rejection of Christ.
THE TOOK UP THE TABERNACLE OF MOLOCH AND THE STAR OF REMPHAN
“ 7:43 Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.”
Stephen continues to quote from the book of Amos, confirming the idolatrous tendencies of Israel, even though God had gone to great length to give them visible means that could be associated with His Presence. Not only did they have a seeable pillar of cloud by day, and a perceptible pillar of fire by night, they also had the Tabernacle, erected in the middle of their camp, and upon which the glory of God rested.
THEY TOOK UP
“Yea, ye took up . . .” Other versions read, “took along,” NASB “lifted up,” NIV “carried,” BBE “took unto you,” DARBY “carried along,” GWN “also took along,” NAB “carried,” NJB “your real interest was in,” LIVING “you even took along,” ISV “you offered Me,” WILLIAMS and “No! You took.” AMPLIFIED
God had clearly demonstrated that He was among the Israelites, leaving no question about it. It was confirmed with all manner of evidence.
➪ They came out of $Egypt by His mighty hand, which deliverance was attended by ten unparalleled signs, and the favor of all the Egyptians.
➪ On the first leg of their journey, en route to Sinai, “the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night” (Ex 3:21). He faithfully kept those visible signs of leadership never taking them away (Ex 3:22).
➪ He brought them through the Red Sea on dry ground – all of them, their children, their flocks, and their possessions (Ex 14:22).
➪ He fought for them, overthrowing the Egyptians army in the Red Sea, then washing their carcases up on the shore so Israel could see them (Ex 14:28,30-31).
➪ He provided manna for them – miraculous bread that was “light” and adapted for their journey (Ex 16:15-18).
➪ He provided them quails for meat in the evening (Ex 16:13; Psa 105:40).
➪ The Lord gave them water from a rock, that gushed out like a river (Ex 17:6; Psa 78:15-16).
➪ Although they were not fighting men, He enabled Israel to miraculously overcome the army of Amalek (Ex 13:17; 17:8-13).
Yet, this was not enough for them. They carried among with them things related to other god’s, ignoring all of the evidence of Divine sufficiency that had been given to them.
THE TABERNACLE OF MOLOCH
“ . . . the tabernacle of Moloch . . .” Other versions read, “the shrine of Molech,” NIV “the tent of Molech,” NRSV “Moloch’s tent,” WEYMOUTH and “the tent (the portable temple) of Moloch.” AMPLIFIED
Moloch, or Molech, is known as the fire god. This false god was referred to as “the abomination of the Ammonites”
(1 Kgs 11;7). This idol had the head of an ox and the body of a man. Molech was especially noted because the worshipers of it offered their children in sacrifice to it. Early in His dealings with Israel, God warned them not to have anyone among them who did this. “And thou shalt not let any of thy seed pass through the fire to Molech, neither shalt thou profane the name of thy God: I am the LORD” (Lev 18:21). This was mentioned four other times in the Levitical law (Lev 20:2,3,4,5). In his later years, because some of his wives worshiped this god, Solomon did “build an high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon” (1 Kgs 11:7). Manasseh offered his children to this god, causing them to pass through the fire (2 Chron 33:6). In Jeremiah’s day, the people built places for Molech, and offered their children to that false god (Jer 32:36; 7:31; 19:5-10). The Psalmist also mentions this practice, declaring that the people “sacrificed their sons and daughters to demons” NKJV (Psa 106:37). Isaiah alludes to the practice also (Isa 57:5). Ezekiel does the same (Ezek 16:20-21; 23:37).
In this text, Stephen traces these dreadful tendencies to their origin, which took place in Israel when they were in the wilderness. They carried the tabernacle of Molech with them, choosing to give that Ammonite abomination honor while seeking to maintain an association with God.
It is not clear whether they had a separate tabernacle for Molech, as well as one for God, or if they gave their hearts to Molech while maintaining the tabernacle services. I am personally inclined to the latter because of the nature of Amos’ prophecy. This is also underscored by the fact that Amos thunders to the people that God cannot bear their religious activities. “I hate, I despise your feast days, and I will not smell in your solemn assemblies. Though ye offer me burnt offerings and your meat offerings, I will not accept them: neither will I regard the peace offerings of your fat beasts. Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols” (Amos 5:21-23). And again, “That chant to the sound of the viol, and invent to themselves instruments of music, like David; that drink wine in bowls, and anoint themselves with the chief ointments: but they are not grieved for the affliction of Joseph” (Amos 6:5-6).
If it is correct that Amos is upbraiding the people for having hearts filled with idolatry, yet continuing to go through the mechanics of religion, then God is not only saying He will not receive their service. He is also declaring that what they were doing was, in fact, toward Molech, and thus was considered to be nothing more than idolatrous practices. All of this was much like the defection that took place at the base of Mount Sinai when they credited the golden calf with bringing them out of Egypt.
The Parallel of Our Time
There is a remarkable parallel to Israel’s idolatrous manners that is happening in our own time. Allow me to cite just one example. Today music has become an American idol. One can scarcely go for a single hour without hearing a sacrifice of corrupt music being offered to the god of music. The world’s music has even been brought into the church, just as Israel brought it into the Temple service during Amos’ time. There is a claim that it is being offered to God Himself, but God is not in all of their thoughts, and it is not likely that He Himself is the real Object of their professed praise. The fact that these people have little appetite for the things of God, are Scripturally illiterate, and are not at all noted for being in way godly, confirms that their worship is not real. For the most part, if not altogether, they have carried the tabernacle of Molech into the house of God. Like the idol Molech, this god is having the children sacrificed to it.
If this appears to be a bit strong, consider how the prophecy of Amos must have appeared in his day – or Stephen’s recounting of it in his day. The act of trying to adapt a purely man-made religion to some form of sanctioned worship or service is an exercise in vanity. Jesus made this crystal clear when He said, “But in vain they do worship me, teaching for doctrines the commandments of men” (Matt 15:9).
God has never allowed such a practice, and He does not today. In the New Covenant men are not allowed to bring their old ways into the newness of life. This became apparent in the ministry of Jesus. He forced the issue of hypocrisy to the surface, not allowing it to remain in the background under the mantel of religious professionalism. Stephen, being filled with the Spirit of Christ, will not allow it either. He brings up Amos’ prophecy to confirm that reprehensible religious was still extant in the Jewish community.
THE STAR OF YOUR GOD REMPHAM
“ . . . and the star of your god Remphan . . .” Other versions read, “the star of the god Rompha,” NASB “the star of your god Rephan,” NIV “the star of your god Reifan,” CJB “the star of your god Rempham,” DOUAY “the star god Kaiway,” LIVING and “the star-symbol of the god Rempha.” MONTGOMERY
Of this star Amos said, “But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves” (Amos 5:26). Although I have researched this text extensively, I am not at all satisfied with the level of understanding I have obtained. I will therefore draw some general conclusions, and then give what I feel to be the crux of Stephen’s reference to the words of Amos.
In general, the names of the idols of reference purport to refer to Saturn, McCLINTOK-STRONG Stephen refers to Remphan EGYPTIAN (Acts 7:43), also called Rephan NIV (Acts 7:43), and Chiun HEBREW (Amos 5:26). It appears that this god was also related to Moloch. In addition, Scriptures relate this with Baal, who appears to have been a chief god, with which these others were associated (Jer 32:35). All of this refers to “the host of heaven” to which God had given Israel up – to worship and serve them (Acts 7:42).
The crux of the matter is that Israel’s wickedness is seen in the fact that even though God had provided them visible and sanctioned means assuring them of His presence, they deliberately chose to ignore them and adapt to the religion of the heathen.
IMAGES YOU MADE
“ . . . figures which ye made to worship them . . .” Other versions read, “images you made to worship,” NKJV “the idols you made to worship,” NIV “the forms which ye made to do homage to them,” DARBY “the statues you made for yourselves to worship,” GWN and “and in all the images you made.” LIVING
It appears these idols were not large and imposing figures, like the golden calf. Notwithstanding, the Israelites did honor them, and even made images of them, which they apparently brought out of Egypt with them. Joshua alludes to the gods the people served in Egypt. He called upon them to make a decision on who they were going to serve. “Now therefore fear the LORD, and serve him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the LORD. And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD” (Josh 24:14-15).
Ezekiel also refers to this idolatry. “Then said I unto them, Cast ye away every man the abominations of his eyes, and defile not yourselves with the idols of Egypt: I am the LORD your God. But they rebelled against me, and would not hearken unto me: they did not every man cast away the abominations of their eyes, neither did they forsake the idols of Egypt: then I said, I will pour out my fury upon them, to accomplish my anger against them in the midst of the land of Egypt” (Ezek 20:7-8).
There is also the possibility that the mixed multitude that came out of Egypt with Israel (Ex 12:38) promoted these gods. These were the people who started the murmuring over having only manna to eat. “And the mixed multitude that was among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat? We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlic: but now our soul is dried away: there is nothing at all, beside this manna, before our eyes” (Num 11:4-6).
If it is true that this mixed multitude in any way contributed to this idolatry, it shows the extreme danger of not completely coming out from defiling influences, and being separate. This, of course, is something that is required in Christ Jesus for God to even receive us (2 Cor 6:17-18).
THE POINT STEPHEN IS MAKING
The point Stephen is making is that the generation standing before him was no different than their fathers. They had maintained the formalities of their revealed religion, yet really were not honoring the Lord. While they had not made images, they had erected an intellectual facsimile of God that reflected their own perceptions, while ignoring the truth of God. As I have already mentioned, today the same circumstance exists in the Christian community. Ornate buildings, social programs, entertainment, music of the world, etc. are being carried about and given the honor that is due to God alone.
I WILL CARRY YOU AWAY BEYOND BABYLON
“ . . . and I will carry you away beyond Babylon.” Other versions read, “I also will remove you beyond Babylon,” NASB “Therefore, I will send you into exile beyond Babylon,” NIV “I will carry you away beyond Babylon,” ASV “I will take you away, farther than Babylon,” BBE “So I will deport you beyond Babylon!” CSB “I will transport you beyond Babylon,” DARBY “I am about to drive you into captivity beyond Babylon,” NJB“I will remove your dwelling beyond Babylon,” YLT and “I will remove you [carrying you away into exile] beyond Babylon,” AMPLIFIED
Stephen is still quoting from Amos, where it is written, “Therefore will I cause you to go into captivity beyond Damascus, saith the LORD, whose name is The God of hosts” (Amos 5:27).
Amos prophesied before the Babylonian captivity, during the reign of Uzziah, king of Judah, and Jeroboam king of Israel (Amos 1:1). He prophesied that God would carry the people beyond Damascus, which had particular regard to the captivity and dispersion of Israel (2 Kgs 15:29; 17:6). Stephen refers to Babylon, which applied specifically to Judah, who was carried to the remote regions of the Chaldean empire.
The thought delivered by this prophecy was that the gods in whom they were trusting could not stop their captivity, even though the real God told them it was coming – challenging them to do try and stop it.
Here we see the righteous judgment of God, First, He gives them over to their own desires, so that they cannot help but do them. Then, He judges them for doing what He allowed them to do. He did the same with the Gentile world, and He will do the same with spiritual Babylon as well. Men do well give heed to the apostolic word: “Do we provoke the Lord to jealousy? are we stronger than He?” (1 Cor 10:22). That is the extended exposition of the word delivered to Israel when they stood on the border of the promised land: “Ye shall not tempt the Lord your God” (Deut 6:16). This was a word that Jesus delivered to the devil when he sought to move Jesus to act rashly (Matt 4:7).
Now, as Stephen stands before this hard-hearted audience, he will remind them that although their history had been written with an iron pen, yet they had learned nothing from it. They were using the Temple to carry out their own will, like Israel used the tabernacle to carry out their corrupted wills. The words of John the Baptist, the Lord Jesus Himself, the apostles, and now Stephen, had made them ever more calloused. In Stephen the prophecy of Isaiah will again be fulfilled: “But the word of the LORD was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken” (Isa 28:13). This is the Divine way of bringing a collapse to corrupt religion, and is most profitable to ponder. It is the unrelenting declaring of the truth of God.
THEY BROUGHT IT INTO THEIR POSSESSION
“ 45 Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers.”
Stephen now addresses the period after the Israelites’ sojourn in the wilderness. This is after an entire generation had died off in the wilderness because of unbelief (Num 14:23; 26:65; 1 Cor 10:5; Heb 3:17-18).
OUR FATHERS BROUGHT IT IN
“Which also our fathers that came after brought in with Jesus into the possession of the Gentiles . . .” Other versions read, “which our fathers, having received it in turn, also brought with Joshua,” NKJV “Having received the tabernacle, our fathers under Joshua brought it in with them,” NIV “in their turn, took with them when, with Joshua, they came into the heritage,” BBE “this same tabernacle, our fathers, with Joshua, actually brought into the land which God gave to them,” MRD “Years later, when Joshua led the battles against the Gentile nations, this Tabernacle was taken with them into their new territory,” LIVING “That Tent was bequeathed to the next generation of our forefathers. Under Joshua they brought it with them when they were taking possession of the land,” WEYMOUTH “Our forefathers in turn brought it [this tent of witness] in [with them into the land] with Joshua when they dispossessed the nations,” AMPLIFIED and “This Tabernacle was handed down to our forefathers, and they brought it here when the Gentiles were defeated under Joshua.” PHILLIPS
When they entered into Canaan, Israel carried the chief article of furniture – the ark of the covenant – before them (Josh 3:11-14).
The record of setting up the Tabernacle is provided, having taken place in Shiloh, when the people were gathered together. “And the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there. And the land was subdued before them” (Josh 18:1).
WITH JESUS
This is a reference to Joshua, which is “Jesus” in the Hebrew form. In the King James Bible, there are two references to Joshua in which he is called “Jesus” (Acts 7;45; Heb 4:8). Although the other versions use “Joshua,” the term “Jesus” is technically correct, being translated from the Greek word Vihsou/ (ie-sous), which is the identical word used for our Lord “Jesus.” The name means “Jehovah is salvation,” “Savior,” and “deliverer” – and Joshua is a type of Jesus as a Deliverer, or Savior.
GOD DROVE THE GENTILES OUT
“ . . .whom God drave out before the face of our fathers . . .” Other versions read, “God drove out before ancestors,” NRSV “God thrust out,” RSV “God was driving out,” BBE ”God forced out,” GWN and “which were driven out by God.” NJB
The Scriptures associate the driving out of the heathen with the placement of the tabernacle. “And the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there. And the land was subdued before them” (Josh 18:1). When Israel overthrew Jericho, they first compassed the city several times. Each time the priests went before them, carrying the ark of the covenant, whihc belonged to the Tabernacle (Josh 6:4).
After their entrance into Canaan, when the covenant was read anew to the people, their elders, officers, and judges stood on either side of the ark of the covenant as the reading took place. Joshua then read the entirety of the covenant to the people, with all of its blessings and curses (Josh 8:33-35).
All of this is involved in the people bringing the Tabernacle into the land of promise, together with everything that was associated with it. Once they arrived in Canaan, they did not dispense with the Tabernacle as though it was only intended to accompany them in their wilderness wanderings.
UNTIL THE DAYS OF DAVID
“ 46 . . . unto the days of David, 46 Who found favor before God, and desired to find a tabernacle for the God of Jacob.”
UNTIL THE DAYS OF DAVID
“ . . . unto the days of David. . .” Other versions read, “until the days of David,” NKJV “until the time of David,” NASB “up to the time of David,” NAB “until the time of King David,” LIVING and “till David’s time.” WEYMOUTH
The Tabernacle remained as it was for around four hundred years – “until the days of David.” During that interim, after being set up in Shiloh, there are a number of references to it. During the time of the Judges it was referred to as “the house of God” (Judges 18:31; 20:18,26,27). This is where Eli ministered, and where Hannah went each year (1 Sam 1:9; 2:14,22). It is where God first revealed Himself to young Samuel (1 Sam 3:3). In times of trouble, the people would get the ark from the Tabernacle in Shiloh in hopes of obtaining victory (1 Sam 4:3-4). This is also where David came when he ate the showbread (1 Sam 21:1-6).
In a sense, it is quite remarkable that the Tabernacle and the ark of the Covenant were maintained for so many years – particularly in view of the waywardness of the hearts of Israel. Yet, behind all of this, the Sovereign God was waiting for a man who would be precious in His sight – a man who would make a more permanent arrangement for the ark of the covenant.
A Line of Demarcation
Here, then, is a spiritual line of demarcation – a time when the things of God would be made more clear – “the days of David.” His tenderness toward the Lord, His many Psalms, as well as his exploits, would testify to a living God. It seems to me that the history of the world has often been turned on the pivot of a spiritual giant. Such were men of tender heart who saw more than the others because they wanted more. They were more devoted, and more earnest in their quest for the living God.
These are the kind of men who cannot be trained or produced by an institution. They cannot be cloned or mass produced. We know that the eyes of the Lord are ranging throughout the whole world, looking for men of this caliber. Thus it is written, “For the eyes of the LORD run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward him” (2 Chron 16:9). Such men are not, nor have they ever been, in abundance. However, when they are found, they will be used. Ezekiel revealed that had sought for a man who “stand in the gap” before the Lord “for the land” (Ezek 22:30). God is even said to have been “appalled that there was no one to intervene” NIV (Isa 59:16). Again the Lord said, “I looked and there was none to help, and I wondered that there was none to uphold” (Isa 63:1). Once the Lord challenged Jeremiah, “Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it” (Jer 5:1).
Whatever you may think of these passages, they cannot be conveniently pushed away. They reveal as aspect of God that must be known. However, I fear this is another spiritual morsel that has been buried by the modern church. Yet, we live in the prospect that it will again be discovered by a person who is especially tender and precious in the eyes of the Lord.
DAVID FOUND FAVOR
“Who found favor before God . . .” Other versions read, “who enjoyed God’s favor,” NIV “found favor in the sight of God,” RSV “was pleasing to God,” BBE “won God’s favor,” GWN “God blessed David greatly,” LIVING “God was very pleased with David,” IE “obtained favor with God,” WEYMOUTH “found grace (favor and spiritual blessing),” AMPLIFIED and “won the approval of God.” PHILLIPS
I want to point out that this is the man whom modern preachers and teachers are often found deprecating. Ignorantly, men refer to him as a murderer and an adulterer – although God never refers to him in that manner, even though he did commit adultery, and did set Uriah up to be killed. Still others, attempting to promote their own ideas of family life, say that David was a bad father. They say this because his children went astray. Conveniently, they forget that God’s first created “offspring” did also – to say nothing of every single one of his progeny. When Stephen spoke of David, this is what he said: he “found favor before God.” When Paul referred to him, he said God “gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will” (Acts 13:22).
Confirming that David did find favor in the eyes of the Lord, his name is mentioned in Scripture no less than 1,085 times. Jesus is referred to as “the son of David” sixteen times. I do not know how it will fare on the day of judgment with those who have maligned David, and referred to him in such a way as to bring him down to their level. Candidly, however, I would not want to be in their shoes at that time, considering how God has spoken of him.
Keep in mind that Stephen was well acquainted with the whole life of David – and this is how he chose to speak of him. The same may be said of Paul. It seems to me that in a day that is noted for immorality and promiscuity, it is completely out of order to be emphasizing an unfortunate event in David’s life for which he repented and was forgiven. This in no way minimizes what he did. It does accent that he was a man of tender heart, precisely as God had said.
HE DESIRED TO FIND A TABERNACLE
“ . . . and desired to find a tabernacle for the God of Jacob.” Other versions read, “asked to find a dwelling place,” NKJV “asked that he might provide a dwelling place,” NIV “asked leave to find a habitation,” RSV “had a desire to make a holy tent,” BBE “asked that he might provide a permanent place,” GWN “asked for the privilege of building a permanent Temple,” NLT “David asked God to allow him to build a house for Him,” IE “asked to design a dwelling for the house of Jacob,” ISV “asked permission to find a dwelling-place,” MONTGOMERY and“prayed that he might be allowed to find a dwelling place.” AMPLIFIED
Notice that David did not take it upon himself to do this. He asked permission to do it, laying his desire before the Lord. That is what a tender hearted man would do. What is more, the Lord commended him for his desire. Solomon related what God has said to his father David. “And the LORD said unto David my father, Whereas it was in thine heart to build an house unto My name, thou didst well that it was in thine heart” (1 Kgs 8:18; 2 Chron 6:8). The project, then, was right, even if it was not commanded. The circumstance is highly unsettling to a legalistic approach to life in Christ.
The record of this occasion is found in First Samuel. The setting was David’s experience of “rest round about from all his enemies.” He was sitting in his own house, which was rather elaborate. Hiram, king of Tyre, had sent expensive “cedar trees, and carpenters, and masons” to David, “and they built David an house” (2 Sam 5:2). In all of this, “David perceived that the LORD had confirmed him king over Israel, for his kingdom was lifted up on high, because of his people Israel” (2 Sam 5:12).
As he sat in his house, Nathan the prophet was with him. David said to him, “See now, I dwell in an house of cedar, but the ark of God dwelleth within curtains” (2 Sam 7:2). How unlike those Israelites of succeeding generations who had to be rebuked because they refurbished and enhanced their own houses while letting the house of God lie in ruins (Hag 1:4). Nathan responded, “Go, do all that is in thine heart, for the Lord is with thee.”
That night, the word of the Lord came to Nathan. His words are recorded in Second Samuel 7:5-13. “Go and tell My servant David, Thus says the Lord: Shall you build Me a house in which to dwell? For I have not dwelt in a house since I brought the Israelites out of Egypt to this day, but have moved about with a tent for My dwelling. In all the places where I have moved with all the Israelites, did I speak a word to any from the tribes of Israel whom I commanded to be shepherd of My people Israel, asking, Why do you not build Me a house of cedar? So now say this to My servant David, Thus says the Lord of hosts: I took you from the pasture, from following the sheep, to be prince over My people Israel. And I was with you wherever you went, and have cut off all your enemies from before you; and I will make you a great name, like [that] of the great men of the earth. And I will appoint a place for My people Israel and will plant them, that they may dwell in a place of their own and be moved no more. And wicked men shall afflict them no more, as formerly and as from the time that I appointed judges over My people Israel; and I will cause you to rest from all your enemies. Also the Lord declares to you that He will make for you a house: And when your days are fulfilled and you sleep with your fathers, I will set up after you your offspring who shall be born to you, and I will establish his kingdom. He shall build a house for My Name [and My Presence], and I will establish the throne of his kingdom forever.” AMPLIFIED
A Most Remarkable Word
This is a remarkable word that provides some insights into the Divine nature. God asks David if He had ever asked anyone, whom He had appointed, to build a house for Him? Yet, he does not rebuke David for asking to do such a thing. He even honored his request, although He would not allow David to build the house (which proved to be a Temple). David explained that God had told him why he could not build the house. “But God said unto me, Thou shalt not build an house for My name, because thou hast been a man of war, and hast shed blood” (1 Chron 28:3).
Here we see at least two things worthy of note. First, God honored a request He had not directed to be asked. Second, the person in charge of doing the work could not be known as a man of blood.
What Was David Asking?
Why did David make this request? Was it simply that he wanted to update the Tabernacle, or replace it with a more modern version – if that kind thinking even existed? Indeed, this was not the case. David realized that, according to appearance, he had a more comely place in which to dwell than the very ark of the covenant. To David, it did not seem right for him to have a better place in which to live than the place with which the presence of the Lord was associated. After all, God had said of the Tabernacle, “And let them make Me a sanctuary; that I may dwell among them” (Exo 25:8). David’s thoughts, then, were not wholly divorced from what God had revealed about Himself
David’s primary consideration was not to simply have a religious structure. It was specifically to provide a place in which the ark could be housed (2 Sam 7:2). He felt this could not be a housing that was inferior to his own dwelling place. And how does God regard David’s request? David found favor in the sight of the Lord! Those are words that are worthy of consideration, reflecting the nature of godly men and God himself.
SOLOMON BUILT THE HOUSE
“ 47 But Solomon built Him an house.” Other versions read, “But it was Solomon,” NASB “But Solomon was the builder,” BBE and “But it was Solomon who actually built it.” NLT God had revealed to David that his hands should not construct the house because he was a man of war, and had shed much blood. He designated that David’s son, Solomon, would build the house, being a man associated with peace (2 Sam 7:12-14).
The place for the building of the Temple was selected by David as the threshing floor of Ornan the Jebusite, where the Lord appeared unto David, confirming this was to be the place (1 Chron 21:28-2:1). This was located in Jerusalem on Mount Moriah, the place where God had commanded Abraham to offer Isaac. Therefore it is said of the commencement of the building of the Temple, “Then Solomon began to build the house of the LORD at Jerusalem in mount Moriah, where the Lord appeared unto David his father, in the place that David had prepared in the threshingfloor of Ornan the Jebusite” (2 Chron 3:1).
In keeping with the pattern which David apparently drew up, he gathered all of the materials that would be required. He did the following, as specified in 1 Chronicles 22:1-19. Behold the extensive nature of the prepartion.
➪ Appointed masons to cut hewn stones.
➪ Prepared an abundance of iron for nails for the doors of the gates and for joining pieces together.
➪ Gathered an abundance of brass that could not be weighed.
➪ Procurred cedar trees in abundance from Zidonia and Tyre.
➪ Amassed one hundred thousand talents of gold (about 3,750 tons).
➪ Gathered one million talents of silver (37,500 tons).
➪ Brought together brass and iron too great to be weighed.
➪ Prepared and fashioned timber and stone.
➪ David added from his own personal treasury, over and above all that was prepared, three thousand talents of fine gold of Ophir (110 tons), and seven thousand talents of refined silver (260 tons) to overlay the walls (1 Chron 29:3-5).
➪ The chief of the fathers and the princes of the tribes of Israel, and the captains and rulers of the king’s work, also gave willingly to the project. Their gifts included five thousand talents and ten thousand drama of gold (190 tons and 185 pounds, ten thousand talents of silver (375 tons), nineteen thousand talents of brass (675 tons), one hundred thousand talents of iron (3,750 tons) (1 Chron 29:6-7)..
➪ Those who had precious stones also gave them to the work (1 Chron 29:8).
The Temple structure itself was ninety feet long, and forty-five feet high - equivalent to a 4 ½ story building, and as long as six Cadillacs placed end to end (ninety feet). This does not include the porch (1 Kgs 6:3), chambers (1 Kgs 6:5-6, 10), massive stones (1 Kgs 6:7), and winding staircase (1 Kgs 6:8).
Solomon forced 30,000 men of Israel to labor on the Temple, sending them to Lebanon in shifts of 10,000 a month. They would spend one month in Lebanon, and two months at home (1 Kgs 5:13-14). He also had 70,000 who carried burdens, and 80,000 stonecutters in the mountains (1 Kgs 5:15). He appointed 330 foremen, who supervised the workers – a crew of 180,000 men. That would mean each foremen supervised about 550 men.
The Temple took seven years to build (1 Kgs 6:38). By way of comparison, Scripture notes that it took Solomon thirteen years to build his own house (1 Kgs 7:1).
A Point to be Made
Once again, I want to draw attention to, what I have called, the principle of reference. The remarkable level of details associated with planning and building the Temple is staggering. Yet, Stephen does not mention a single one of them. He only says that David found favor in the sight of the Lord, desired to find a tabernacle for God, and that Solomon built the Temple itself.
Stephen’s reference would have no significance whatsoever to anyone who lacked a knowledge of the facts in the case. It is the awareness and accurate knowledge of the facts that allows for the correct profitable and processing of Stephen’s words. This remains true even though the Jewish council refused to profit from this knowledge. The fact of the matter is that right here the door was being opened for them to turn from their wicked ways. A due consideration of the thought and effort that went into the building of the Temple would have pointed them in the right direction.
An Observation
If this assessment is correct, the present level of ignorance that exists in the professing church concerning the details of Scripture, has far-reaching implications. It suggests that the better part of the modern church cannot profit from insightful preaching. For example, what possible meaning does Stephen’s sermon have to such people? That is not to mention the preaching of Jesus and the apostles. I do not believe too much can be said about this circumstance. Until it is corrected to some measurable degree, it is doubtful that the contemporary church is even capable of doing the work of the Lord. In my judgement, the lack of productive Kingdom work is owing more to the cannot principle than the will not one.
The modern church sorely stands in need of a significant work to be done within itself. It is too carnal – too worldly. I am persuaded that these observations can be easily substantiated, and that opposing views can be cast down with very little effort. This is a matter that calls for God to raise up men of spiritual power and insight – men who , like David, find favor in His sight. Without such men, the church will remain spiritually sterile.
THE MOST HIGH DOES NOT DWELL IN TEMPLES MADE WITH HANDS
“ 48 Howbeit the most High dwelleth not in temples made with hands; as saith the prophet.” Other versions read, “does not dwell in houses made by human hands,” NASB “does not live in houses made by men,” NIV “has not His resting-place in houses made with hands,” BBE “does not dwell in sanctuaries made with hands,” CSB “doesn't live in a house built by humans,” GWN “does not dwell in buildings erected by men's hands,” WEYMOUTH and “does not live in man-made houses.” PHILLIPS
This is Stephen’s answer to the charges that he had spoken blasphemous words against the Temple. The Jews had set up false witnesses who said, “This man ceaseth not to speak blasphemous words against this holy place, and the law: for we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us” (Acts 6:13-14).
Not only were these charges false, they were also to be considered in view of the fact that God does not dwell in houses constructed by men. When David inquired of Nathan concerning building the Temple, God instructed Nathan to say this to David: “Go and tell my servant David, Thus saith the LORD, Shalt thou build me an house for me to dwell in? Whereas I have not dwelt in any house since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle. In all the places wherein I have walked with all the children of Israel spake I a word with any of the tribes of Israel, whom I commanded to feed my people Israel, saying, Why build ye not Me an house of cedar?” (2 Sam 7:5-7).
Inspired to reason upon these words, and before building the Temple, Solomon said, “And the house which I build is great: for great is our God above all gods. But who is able to build Him an house, seeing the heaven and heaven of heavens cannot contain him? who am I then, that I should build Him an house, save only to burn sacrifice before Him?” (2 Chron 2:6). After he had completed the building of the Temple he reasoned, “But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?” (1 Kgs 8:27). Therefore, the Temple was constructed with an acute awareness of the fact that God does not live in a building – yet the work was fully sanctioned and directed by God.
Isaiah also refers to this fact in his prophecy. “Thus saith the LORD, The heaven is My throne, and the earth is My footstool: where is the house that ye build unto Me? and where is the place of My rest?” (Isa 66:1). Paul also referred to the Divine trait of not living in a building, in his address to the philosophers in Athens. “God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands” (Acts 17:24).
Jeremiah delivered the true sense of these words when he upbraided the people for trusting in the Temple instead of the God of the Temple. “Thus saith the LORD of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the LORD, The temple of the LORD, The temple of the LORD, are these” (Jer 7:3-4).
Men may conclude from this that it is wrong to construct a house that is dedicated to the Lord. This is not, however, the manner in which David and Solomon thought. Nor, indeed, was it the way Jesus thought, who referred to the Temple as “My Father’s house” (John 2:16).
The Scriptures Are Particular
The Scriptures are very particular concerning the manner in which God was associated with the Tabernacle and Temple. Neither of them were areas to which God was confined. When the Lord said Israel made a “sanctuary” for Him (Ex 25:8), and that he “walked in a tent and in a Tabernacle” (2 Sam 7:6), He did not mean He lived there as a man lives in an abode. Rather, this was a place where He revealed Himself, communing with them. This was done over the ark of the covenant, and particularly from between the cherubim that adorned its cover. The Scriptures spoke of His dwelling in this manner: “the Lord of hosts, which dwelleth between the cherubims” (1 Sam 4:4; 6:2), and “God the Lord that dwelleth between the cherubims” (1 Chron 13:6). When Hezekiah prayed, he addressed the Lord as the “Lord God of Israel which dwellest between the cherubims” (2 Kgs 19:15). In one of his psalms, Asaph addressed God as “Thou that dwellest between the cherubims” (Psa 80:1). The ninety-ninth Psalm says that God “sitteth between the cherubims” (Psa 99:1). Isaiah addressed the Lord as the One who “dwellest between the cherubims” (Isa 37:16).
The Basis of the Expression
All of this was based on the statement of God concerning how He would commune with Israel – a statement relating to the building of the Tabernacle. “And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel” (Ex 25:22).
This expression, then, was based upon God’s covenantal dealings with Israel. It was never designed to suggest that God was confined to the Tabernacle or Temple. Further, the Tabernacle and Temple were not to be considered holy in the sense of a shrine, as those which contained idols. It was rather because of the Divine communication that took place there. That was true of every place that was particularly hallowed – places where altars were built, pillars anointed, and special names given (Gen 12:7; 26:24-25; 28:16; 32:30; 35:3,15). It was because of the revelation of God in those places. This was also the reason Jesus resorted often to the garden – because of communication with God (John 18:2).
Having said all of this, there is no way the flesh can capitalize on this situation, causing ones name to become great, and gaining worldly advantage. The fact that the Tabernacle was among the Israelites did not reduce the magnitude of their transgression. Instead, the mechanics of their ceremonies were attributed to idols, even though they appeared outwardly to be serving the Lord.
HEAVEN IS HIS THRONE, AND THE EARTH IS HIS FOOTSTOOL
“49 Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest? 50 Hath not my hand made all these things?”
Stephen continues drawing the attention of the council to the words the Lord spoke to David.
HEAVEN IS MY THRONE
“Heaven is My throne . . .” Other versions read, “Heaven is the seat of My power,” BBE and “Heaven is My seat.” PNT
The place of communication was “between the cherubims,” but that was not the seat of the power. The throne of God was not within the Tabernacle, or upon the ark of the covenant. The government of God did not issue forth from a structure – even one that God had ordained and commanded to be built. The communications that took place there were “settled in the heaven” (Psa 119:89).
The words “heaven is My throne” were not included in the words God spoke to David, as recorded in the seventh chapter of Second Samuel. The Psalmist did declare, “The Lord’s throne is in heaven” (Psa 11:4). Through Isaiah God also said, “The heaven is My throne” (Isa 66:1). Jesus said of heaven,. “it is God’s throne” (Matt 5:34), and that those who swore by heaven “sweareth by the throne of God” (Matt 23:22). The expression “heaven is My throne” is therefore a revelation spoken at other times that Stephen wisely correlated with what God had said to David.
Inter-relationary Words
In the Kingdom of God, truth is inter-relational. That is, words concerning fixed realities harmonize with each other, and blend together. Of course, it requires a person who is skillful in “the word of righteousness” to do this (Heb 5:13), and Stephen is well qualified.
What do these words mean: “heaven is My throne”? It means that the origin of Divine rule is in heaven. That is where the seat of government is located. That is where the full glory of the King is displayed. That is where all decisions relating to the Kingdom are made. The court is held there, as confirmed in Job 1:6 and 2:1, Isaiah 6:1-1-8, and Second Kings 22:19-22. Those whose minds are fixed upon the earth cannot possibly be correct in their views of Divine judgment and will. As soon as ones mind is fixed on this present evil world, all sense of right and wrong become distorted. This is because the throne is in heaven, and “the heavens do rule” (Dan 4:26).
THE EARTH IS MY FOOTSTOOL
“ . . . and earth is My footstool . . .” Other versions read, “footstool of My feet,” NASB “a resting-place for My feet,” BBE :the footstool under My feet,” MRD and “a place to rest My feet.” LIVING
Whatever one may choose to think about the earth, allowance must be made for this statement of God: “earth is My footstool!” In this text, Stephen again integrates Scripture. The statement concerning the earth being God’s footstool is found in Isaiah 66:1. Lamentations 2:1 also alludes to the earth being “His footstool.” Jesus also referred to this in Matthew 5:35.
David declared what he had on his mind. “Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: “As for me, I had it in mine heart to build an house of rest for the ark of the covenant of the LORD, and for the footstool of our God, and had made ready for the building” (1 Chron 28:2). The 99th Psalm also refers to the Temple being the footstool of God. “Exalt ye the LORD our God, and worship at His footstool; for he is holy” (Psa 99:5). The 132nd Psalm does the same thing. “We will go into his tabernacles: we will worship at His footstool” (Psa 132:7).
The idea here is that the earth, together with all of its inhabitants, are subject to the Lord, and are at His disposal to use as he sees fit. That is, God cannot be contained by anything He has made – much less what man has made. In a figure of speech, the earth is a place where God rests His feet. It is not a place where He dwells, or lives. In view of that, how would it be possible for a building to contain Him, if the earth itself cannot.
Something Else to Be Seen
But, there is something else to be seen in the earth being God’s “footstool.” In all of God’s vast creation, His present activity is focused upon the earth. This is confirmed in the 24th Psalm where the Lord further defines the earth. “The earth is the LORD'S, and the fulness thereof; the world, and they that dwell therein” (Psa 24:1). This is the arena in which the Lord is working, fulfilling a purpose that is designed to bring special glory to Him. As great as the sun is, it is not the focus of Divine attention. Nor, indeed is the moon, the stars, or the many galaxies that have been created in our solar system. The ONLY real significance of the earth is that God is fulfilling His purpose in it. Apart from that, it has no revealed utility. Now, with that in mind,God asks a further question.
WHAT HOUSE WILL YE BUILD ME?
“ . . . what house will ye build me? saith the Lord: or what is the place of my rest?” Other versions read, “what place is there for My repose,” NASB “what kind of house,” NIV “what manner of house,” ASV “What sort of house,” BBE “What kind of house could you build for Me,” CJB and “There is no place where I need to rest.” LIVING
This is a reference to the words of the Lord to David: “Shalt thou build Me an house for Me to dwell in?” (2 Sam 7:5). That is, Are you capable of constructing a place that can contain Me? At this point, it is interesting to observe that all sectarianism presumes that this can be done – that God can be contained. For them, God is contained in a creed or a dogma. Nevertheless, they have made an attempt to contain God, and it simply cannot be done!
There is something important to note here. Technically speaking, David did not say he wanted to build a house for God, but for “the ark of God” (2 Sam 7:2). When God said that David’s son would build the house, He referred to it as “an house for My name” (2 Sam 7:13). Solomon said the house was to be built “unto the name of the Lord his (David’s) God” (1 Kgs 5:3), and that he would build it “unto the name of the Lord my God” (1 Kgs 5:5). Yet, when. He started the project, it is written that he “began to build the house of the Lord” (1 Kgs 6:1).
In this we note that things related to God, the name of the Lord, and the Lord Himself are all woven together, like a threefold chord.
This is precisely why Jesus declared the merchants and moneychangers had made the house of prayer “a den of thieves” (Matt 21:13). It is why those who either assist or neglect the people of God have done it unto Jesus Himself (Matt 25:40,45). Nothing that is associated with God, either by intention of by Divine mandate, can be disassociated from Him. If, for example, people go through the mechanics of praising the Lord, yet their hearts are not in it, they have actually blasphemed God, and will be held accountable for it. This is precisely the point the Lord made through Amos concerning the children of Israel (Isa 1:13; Amos 5:23).
An Application
When this truth registers upon tender hearts, our current religious scene becomes most alarming. We are living in a generation when the merchants of the world have become fat because of Christian fads. Industries that have been financially advantaged because of this include structural engineering, construction, sound systems, video presentation, overhead projection, music industry, book publishing, clothiers, jewelers, and many more. It parallels the vivid description given in the book of the Revelation concerning the false church. When the whole system is brought down by God, the merchants are depicted as lamenting. “And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more: the merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble, and cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men” (Rev 18:11-13).
The lament continues, accenting that earthly lusts and appetites were impacted by the fall of false religion. “And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all. The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, And cried when they saw the smoke of her burning, saying, What city is like unto this great city!” (Rev 18:14-18).
Stephen is speaking to a group of people who have gained fleshly advantages from their involvement in religion – a revealed religion. One of the reasons these very people had opposed Jesus is because they viewed him as a threat to their prominent positions in religion. “If we let Him t