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Acts 25:8
While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all.

that.

Isaiah 66:1-6
Thus saith the LORD, The heavenis my throne, and the earthis my footstool: whereis the house that ye build unto me? and whereis the place of my rest? …

Jeremiah 7:4-14
Trust ye not in lying words, saying, The temple of the LORD, The temple of the LORD, The temple of the LORD,are these…

Jeremiah 26:6-9,12,18
Then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth…

change.

Isaiah 65:15
And ye shall leave your name for a curse unto my chosen: for the Lord GOD shall slay thee, and call his servants by another name:

Isaiah 66:19-21
And I will set a sign among them, and I will send those that escape of them unto the nations,to Tarshish, Pul, and Lud, that draw the bow,to Tubal, and Javan,to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles…

Hosea 3:4
For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, andwithout teraphim:

customs.

that Jesus of Nazareth
Referring to Jesus as "of Nazareth" emphasizes His humble earthly origins, which was often used to question His authority and messianic claims (John 1:46). This title also connects Jesus to His human life and ministry, grounding the accusations in the historical figure known to the Jewish leaders and the people.

will destroy this place
"This place" refers to the temple in Jerusalem, a central symbol of Jewish religious life and identity. The accusation echoes Jesus' own words about the destruction of the temple (Mark 13:2), which were misunderstood as a literal threat rather than a prophetic statement about the new covenant and the eventual destruction of the temple in AD 70. This reflects the tension between the old covenant centered on the temple and the new covenant established through Jesus.

and change the customs
The customs refer to the Mosaic Law and the traditions that had developed around it. Stephen, like Jesus, was seen as a threat to the established religious order. The early Christian message was perceived as a radical departure from traditional Jewish practices, emphasizing faith in Christ over adherence to the law (Galatians 3:24-25).

that Moses handed down to us.
Moses is a central figure in Judaism, representing the law and the covenant between God and Israel. The mention of Moses underscores the gravity of the accusation, as it suggests a challenge to the very foundation of Jewish identity and religion. Stephen's teaching, however, was not a rejection of Moses but a fulfillment of the law through Christ (Matthew 5:17). This reflects the early Christian understanding of Jesus as the ultimate revelation and fulfillment of the law and the prophets.

Acts 6:14 opens with the charge, “For we have heard him say,” revealing that Stephen’s accusers are presenting hearsay as fact. Earlier Luke notes that they “secretly persuaded men to say, ‘We heard Stephen speak words of blasphemy’ ” (Acts 6:11). Just as false witnesses were recruited against Jesus (Matthew 26:60-61), so Stephen faces a similar tactic:

• The phrase signals second-hand testimony, not direct evidence.

• It prepares us to weigh what follows against the trustworthy words of Jesus and Stephen rather than the distortions of the crowd.

• It reminds us that bold gospel preaching often attracts misrepresentation (John 15:20).

The title “Jesus of Nazareth” roots the discussion in the historical person who walked Galilee’s dusty roads (Acts 2:22; 4:10). By invoking His earthly hometown, the accusers intend to:

• Emphasize Jesus’ humanity and humble origins, hoping to discredit His divine authority (John 1:46).

• Tie Stephen’s message directly to Jesus’ teaching, which they consider subversive (Luke 4:24-29).

Yet Scripture affirms that this very Jesus is “both Lord and Christ” (Acts 2:36), the One whose words carry final authority.

“This place” means the Jerusalem temple (Acts 6:13). Stephen had proclaimed what Jesus foretold: “Not one stone will be left on another” (Matthew 24:2;Mark 13:2). The witnesses twist the prophecy:

• Jesus spoke of the temple’s downfall as a judgment for national unbelief, fulfilled in A.D. 70.

• He also offered Himself as the true Temple: “Destroy this temple, and in three days I will raise it up” (John 2:19-21).

• Stephen’s teaching pointed to Christ as the new meeting place between God and man (Hebrews 9:11;1 Peter 2:4-5).

So the accusation is half-true: Jesus did predict the temple’s ruin, but He never advocated violent demolition by His followers.

The phrase targets the whole Mosaic system—sacrifices, purity laws, and temple ritual. Stephen preached that:

• Jesus came “not to abolish the Law, but to fulfill it” (Matthew 5:17).

• By fulfilling it, He inaugurated a new covenant, rendering the old “obsolete and aging” (Hebrews 8:13).

• Righteousness is now found in Christ, “the end of the law for all who believe” (Romans 10:4).

The council fears loss of control and identity, yet Scripture insists that the Law always pointed forward to Christ (Galatians 3:24-25). Stephen isn’t rejecting Moses; he’s declaring Moses’ mission complete in Jesus.

Acts 6:14 records a distorted accusation: Stephen supposedly claims that “Jesus of Nazareth will destroy this place and change the customs that Moses handed down to us.” In reality, Stephen faithfully echoes Jesus’ own prophecies. The temple would fall, and the ceremonial Law would give way to a superior covenant sealed by Christ’s blood. The verse highlights:

• The clash between man-made security and God’s redemptive plan.

• The way truth can be twisted by those resisting the gospel.

• The unstoppable advance of God’s purpose: Jesus is the true Temple and the fulfillment of Moses, offering eternal access to God for all who trust Him.

And shall change the customs.--The words seem to have been used in a half-technical sense as including the whole complex system of the Mosaic law, its ritual, its symbolism, its laws and rules of life, circumcision, the Sabbath, the distinction of clean and unclean meats (Acts 15:1;Acts 21:21;Acts 26:3;Acts 28:17). . . .