Acts 6:14

KJV

For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us.

KJV (with Strong's)

For {G1063} we have heard {G191} him {G846} say {G3004}, that {G3754} this {G5126} Jesus {G2424} of Nazareth {G3480} shall destroy {G2647} this {G3778} place {G5117}, and {G2532} shall change {G236} the customs {G1485} which {G3739} Moses {G3475} delivered {G3860} us {G2254}.

Complete Jewish Bible

for we have heard him say that Yeshua from Natzeret will destroy this place and will change the customs Moshe handed down to us.”

Berean Standard Bible

For we have heard him say that Jesus of Nazareth will destroy this place and change the customs that Moses handed down to us.”

American Standard Version

for we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered unto us.

Commentary

### SUMMARY
Acts 6:14 records the specific, fabricated charges brought against Stephen by his adversaries within the synagogue. These false witnesses accused Stephen of repeating blasphemous statements allegedly made by Jesus of Nazareth, claiming He intended to dismantle the sacred Temple in Jerusalem and fundamentally alter the divinely established Mosaic customs. This accusation was a calculated attempt to incite the Jewish religious authorities and the populace against Stephen, mirroring similar charges leveled against Jesus Himself, and highlighting the deep-seated tension between the emerging Christian faith and traditional Judaism.

### CONTEXT
* **Literary Context:** Acts 6:14 is situated at a pivotal point in the early church's expansion and internal organization. Following the appointment of seven deacons to address a dispute over food distribution among Hellenistic Jewish widows, Stephen, one of these chosen men, is highlighted for his spiritual power and wisdom. Verses 6:8-10 describe Stephen performing "great wonders and miracles among the people" and engaging in debates with members of various synagogues who "were not able to resist the wisdom and the spirit by which he spake." Unable to counter his arguments, these opponents resorted to inciting the people, elders, and scribes, ultimately bringing Stephen before the Sanhedrin. Verse 6:11 notes their tactic of suborning "false witnesses," and verse 6:13 details the general accusation of speaking "blasphemous words against Moses, and against God." Acts 6:14 then provides the specific content of these false charges, setting the stage for Stephen's powerful defense and martyrdom in [Acts 7](/acts/7 "Acts 7 - Stephen's Sermon and Martyrdom").
* **Historical & Cultural Context:** The accusations against Stephen reflect the profound cultural and religious anxieties prevalent in first-century Judaism concerning the Temple and the Mosaic Law. The Temple in Jerusalem was not merely a building but the very center of Jewish religious, national, and cultural identity, believed to be the dwelling place of God's presence. Any perceived threat to its sanctity or existence was considered an act of profound blasphemy and treason. Similarly, the Mosaic Law, encompassing both moral and ceremonial aspects, was seen as the immutable covenant given by God through Moses, forming the bedrock of Jewish life and piety. The idea of "changing the customs" (referring to the Law) was deeply offensive, implying a rejection of divine revelation and ancestral heritage. The accusers, likely Hellenistic Jews from various synagogues mentioned in [Acts 6:9](/acts/6-9 "Acts 6:9 - Opposition to Stephen"), would have been particularly sensitive to any perceived deviation from orthodox Judaism, viewing the nascent Christian movement as a dangerous sect undermining their sacred traditions.
* **Key Themes:** This verse powerfully illustrates several key themes running through the book of Acts and the broader New Testament. Firstly, it underscores the theme of **misrepresentation and false accusation** against God's messengers, a pattern seen in the trials of Jesus Himself (e.g., [Matthew 26:61](/matthew/26-61 "Matthew 26:61 - False Witness Against Jesus")). The accusers deliberately twisted Jesus' words about the Temple (cf. [John 2:19](/john/2-19 "John 2:19 - Jesus Predicts the Temple's Destruction")) and the fulfillment of the Law to create a damning narrative. Secondly, it highlights the **tension between the Old Covenant and the New Covenant**. The charge that Jesus would "change the customs which Moses delivered us" directly addresses the profound theological shift inaugurated by Christ. While the moral law endures, the ceremonial aspects of the Mosaic Law found their ultimate fulfillment and obsolescence in Christ's atoning work, leading to a new way of worship not bound by a physical temple or ritualistic sacrifices (as explored in [Hebrews 8](/hebrews/8 "Hebrews 8 - The New Covenant")). Finally, the verse foreshadows the **spiritualization of worship and the ultimate destruction of the Temple**, which occurred in A.D. 70, confirming the prophetic nature of Jesus' words and the establishment of a new spiritual reality where believers themselves become the [temple of the Holy Spirit](/1_corinthians/6-19 "1 Corinthians 6:19 - Believers as God's Temple").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **destroy (Greek, _katalýō'_):** G2647. From *katá* (down) and *lýō* (to loosen). This verb signifies "to loosen down," "to demolish," "to dissolve," or "to overthrow." While it can refer to physical destruction, it also carries the nuance of bringing something to an end or rendering it null and void. In the context of the Temple, the accusers likely intended a literal, violent demolition, but Jesus' original words (e.g., [John 2:19](/john/2-19 "John 2:19 - Jesus' Prophecy of the Temple")) often referred to the spiritual reality of His body as the true Temple, which would be "destroyed" and raised in three days, implying a spiritual transformation and fulfillment rather than mere physical ruin.
* **change (Greek, _allássō'_):** G236. Derived from *állos* (another, different). This verb means "to make different" or "to alter." The accusation implies a fundamental alteration or abrogation of the Mosaic customs. This term captures the Jewish concern that Jesus was not merely interpreting or fulfilling the Law, but actively seeking to discard it, which would have been perceived as a direct challenge to God's eternal covenant.
* **customs (Greek, _éthos'_):** G1485. From *éthō* (to be accustomed). This noun refers to a "usage (prescribed by habit or law)," "custom," or "manner." In this context, it specifically denotes the Mosaic Law and the deeply ingrained Jewish traditions and practices that had been passed down through generations. The accusers understood "customs" to encompass the entire system of Jewish religious life, including sacrifices, dietary laws, and festivals, all divinely sanctioned.

#### Verse Breakdown
* **"For we have heard him say":** This introductory phrase immediately establishes the nature of the testimony against Stephen as secondhand and based on alleged statements made by Jesus. The accusers are presenting themselves as reliable witnesses to Jesus' purported words, framing Stephen as merely repeating the blasphemy of his master. The implication is that Stephen is an accomplice or disciple of someone who had already committed grave offenses.
* **"that this Jesus of Nazareth shall destroy this place":** This is the first specific charge, directly targeting the Temple ("this place"). The accusers intentionally misrepresent Jesus' words, likely twisting His prophecy about the destruction and rebuilding of the Temple (referring to His body, as in [John 2:19-21](/john/2-19-21 "John 2:19-21 - Jesus and the Temple of His Body")), or His predictions of Jerusalem's future desolation (as in [Luke 19:41-44](/luke/19-41-44 "Luke 19:41-44 - Jesus Weeps Over Jerusalem")). They portray Jesus as a destructive force against the very heart of Jewish worship and national identity, aiming to provoke outrage among the people and the Sanhedrin.
* **"and shall change the customs which Moses delivered us":** This second charge directly addresses the Mosaic Law and traditions. The phrase "customs which Moses delivered us" emphasizes the divine origin and sacred transmission of the Law. The accusation that Jesus would "change" these customs struck at the core of Jewish identity and piety, suggesting He was undermining God's eternal covenant. This charge highlights the fundamental conflict between the new covenant inaugurated by Christ, which fulfilled and transcended the ceremonial aspects of the Law, and the Jewish adherence to the entirety of the Mosaic system.

#### Literary Devices
Acts 6:14 employs several significant literary devices. **False Accusation** is the overarching device, as the verse presents a deliberate distortion of Jesus' teachings to condemn Stephen. The accusers' words are a form of **Slander**, designed to damage Stephen's reputation and incite the authorities against him. There is also a profound **Irony** at play: while intended as condemnation, the accusations inadvertently hint at profound theological truths. Jesus did indeed inaugurate a new covenant that rendered the old Temple system obsolete and fulfilled the Mosaic ceremonial law, leading to a "change" in customs. Thus, the false accusation, in a paradoxical way, foreshadows the spiritual reality that Jesus brought. Furthermore, the mention of "this place" (the Temple) and "the customs which Moses delivered us" functions as **Symbolism**, representing the entire Old Covenant system that was about to be superseded by the New Covenant in Christ.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The accusations against Stephen in Acts 6:14 encapsulate the profound theological tension between the Old Covenant and the New. The Jewish accusers, rooted in their understanding of the Temple as God's literal dwelling and the Mosaic Law as eternally binding in all its ceremonial aspects, perceived Jesus' teachings and Stephen's propagation of them as direct blasphemy. However, from a New Testament perspective, Jesus did not "destroy" the Temple in a malicious sense but rather fulfilled its purpose, becoming the ultimate sacrifice and the true dwelling place of God among His people. Similarly, He did not "change" the moral law, but fulfilled the ceremonial law, inaugurating a new covenant based on grace and faith, not on ritualistic adherence. This verse, therefore, highlights the transition from a physical, localized system of worship to a spiritual, global one, where Christ is the center of all worship and the fulfillment of all law.

* [Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law")
* [Hebrews 9:11-12](/hebrews/9-11-12 "Hebrews 9:11-12 - Christ, the High Priest of the New Covenant")
* [Galatians 3:24-25](/galatians/3-24-25 "Galatians 3:24-25 - The Law as a Guardian Leading to Christ")

### REFLECTION AND APPLICATION
Acts 6:14 serves as a potent reminder that truth can be twisted and used as a weapon against those who faithfully proclaim God's message. Stephen's experience teaches us that following Christ may involve facing false accusations and misunderstanding, especially when our faith challenges established norms or comfortable traditions. For believers today, this verse calls for a deep understanding of God's progressive revelation, recognizing that while God's character and moral law are unchanging, His methods of relating to humanity and the forms of worship have evolved through redemptive history, culminating in Christ. We are challenged to discern between essential, eternal truths and cultural or traditional practices that may have served a purpose in the past but are no longer central to God's present work. It also encourages us to stand firm in our convictions, speaking truth with grace and wisdom, even when it is unpopular or provokes opposition, trusting in the Holy Spirit's empowerment as Stephen did.

#### Questions for Reflection
* **How do I respond when my faith or actions are misunderstood or falsely accused by others?**
* **In what ways might I be clinging to "customs" or traditions that hinder my embrace of God's new work or deeper spiritual truths?**
* **How can I better articulate the relationship between the Old Testament Law and the New Covenant in Christ to those who might misunderstand?**
* **What does Stephen's example teach me about courage and faithfulness in the face of opposition?**

### FAQ
**Was Jesus truly against the Temple or the Law of Moses?**

Answer: No, Jesus was not "against" the Temple or the Law of Moses in the sense of seeking to maliciously destroy or abolish them. Instead, He came to fulfill them. Regarding the Temple, Jesus cleansed it (e.g., [John 2:13-17](/john/2-13-17 "John 2:13-17 - Jesus Cleanses the Temple")) and prophesied its destruction, but also spoke of Himself as the true Temple (e.g., [John 2:19-21](/john/2-19-21 "John 2:19-21 - Jesus and the Temple of His Body")), signifying that worship would no longer be confined to a physical structure but would be in "spirit and truth" (as seen in [John 4:21-24](/john/4-21-24 "John 4:21-24 - Worship in Spirit and Truth")). As for the Law, Jesus explicitly stated He came "not to destroy the Law, or the prophets, but to fulfill them" (as recorded in [Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law")). He upheld the moral law and perfectly embodied its righteous requirements, while the ceremonial aspects of the Law found their ultimate purpose and completion in His atoning sacrifice, ushering in the New Covenant. The accusations against Stephen in Acts 6:14 were a deliberate twisting of Jesus' true intentions and teachings.

### CHRIST-CENTERED FULFILLMENT
Acts 6:14, though detailing a false accusation, ironically points directly to the transformative work of Christ and the fulfillment of God's redemptive plan. The charge that Jesus would "destroy this place" (the Temple) finds its ultimate spiritual truth in Christ's declaration that He Himself was the true Temple, whose body would be "destroyed" and raised in three days ([John 2:19-21](/john/2-19-21 "John 2:19-21 - Jesus and the Temple of His Body")). His death and resurrection rendered the physical Temple's sacrificial system obsolete, as He became the once-for-all sacrifice for sin ([Hebrews 9:11-14](/hebrews/9-11-14 "Hebrews 9:11-14 - Christ's Superior Sacrifice")). Furthermore, the accusation that Jesus would "change the customs which Moses delivered us" speaks to the profound shift from the Old Covenant to the New. Christ did not abolish the moral law, but perfectly fulfilled it and inaugurated a new covenant where the law is written on hearts by the Spirit ([Jeremiah 31:33](/jeremiah/31-33 "Jeremiah 31:33 - The New Covenant")). The ceremonial laws and rituals of Moses found their complete meaning and purpose in Christ, who is the end of the Law for righteousness to everyone who believes ([Romans 10:4](/romans/10-4 "Romans 10:4 - Christ, the End of the Law")). Thus, the very charges meant to condemn Stephen for following Jesus inadvertently highlight the profound and necessary work of Christ in bringing about a new and living way, establishing a spiritual worship not bound by place or ritual, but centered entirely on Him ([Hebrews 10:19-20](/hebrews/10-19-20 "Hebrews 10:19-20 - Access to God Through Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Daniel 9:26

And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof [shall be] with a flood, and unto the end of the war desolations are determined.

Hebrews 12:26

Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.

Hebrews 12:28

Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:

Acts 21:21

And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise [their] children, neither to walk after the customs.

Acts 15:1

¶ And certain men which came down from Judaea taught the brethren, [and said], Except ye be circumcised after the manner of Moses, ye cannot be saved.

Hebrews 8:6

¶ But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.

Hebrews 8:13

In that he saith, A new [covenant], he hath made the first old. Now that which decayeth and waxeth old [is] ready to vanish away.