Acts 7

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 47 2 8 0 0 7. The Church in Jerusalem, part 6 ) 7:1 8:1a) ) ) Outline (continued)) 7:1 53 3. Stephen s Speech ) 7:1 8 a. Abraham ) 7:9 16 b. Joseph ) 7:17 22 c. Moses Training ) 7:23 29 d.

Moses Departure ) 7:30 36 e. Moses Mission ) 7:37 43 f. Moses Teaching ) 7:44 50 g. Tabernacle ) 7:51 53 h. Application ) 7:54 8:1a 4. Stephen s Death ) ) ) ) 3.

Stephen s Speech) 7:1 53) 7 1 Then high priest asked, Are these things true? 2 Stephen answered. Men, brothers and fathers. The God of glory appeared to our father Abraham while he was still in Mesopotamia, before he settled in Haran. 3 And God said to him, Leave your country and your relatives, and go to the land that I will show you. 4 Then he left the land of the Chaldeans and settled in Haran. And there, after Abraham s father died, God made him move to the land where you are now living. 5 And God gave him no inheritance in it, not even a foot of land, but he promised to give it to him for his possession and his descendants after him, although at the time he still had no child. 6 This is what God told him: Your descendants will live in a foreign land as strangers, where they will be enslaved and mistreated for four hundred years. 7 And I will judge the nation to which they are enslaved, God said, and afterward they will come out and worship me in this place. 8 And God gave Abraham the covenant of circumcision; and thus he became the father of Isaac, and Abraham circumcised him on the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs.) 9 And the patriarchs were jealous of Joseph and sold him as a slave into Egypt. But God was with him 10 and rescued him from all his troubles.

He gave him favor and wisdom before Pharaoh, king of Egypt, and appointed him ruler over Egypt and all his household.) 11 Then a famine came over all Egypt and Canaan, and great affliction. And our fathers could not find food. 12 When Jacob heard that there was grain in Egypt, he sent our fathers the first time. 13 On the second visit, Joseph made himself known to his brothers and the family of Joseph became known to Pharaoh. 14 And Joseph sent for and invited his father Jacob and his whole family, in total seventy-five people. 15 Then Jacob went down to Egypt, and he and our fathers died there. 16 Their bodies were taken to Shechem and buried in the tomb Abraham bought with silver from the sons of Hamor in Shechem) 17 When the time was approaching for God to fulfill the promise he had made to Abraham, our people became more and more numerous in Egypt, 18 until a different king began to rule over Egypt, who did not know Joseph. 19 This king took advantage of our race, mistreated our fathers, and made them abandon their infants so that they would not survive.) 20 At this time, Moses was born and he was a handsome child to God. For three months he was taken care of in his father s house. 21. And after he was abandoned, Pharaoh s daughter adopted him and brought him up as her own son. 22 Moses was instructed in all the wisdom of the Egyptians, and he was powerful in words and deeds.) 23 When Moses was about forty years old, he decided to visit his fellow countrymen, the Israelites. 24 And when he saw one of them being treated unjustly by an Egyptian, he came to his help; he avenged the oppressed by striking down the Egyptian. 25 He supposed that his fellow countrymen would understand that God was using him to deliver them, but they did not understand. 26 Then on the following day he came upon two Israelites who were fighting and he tried to reconcile them. He said, Men, you are brothers. Why are you hurting each other? 27 But the one who was mistreating his fellow countryman said, Who made you a ruler and judge over us? 28 Do you want to kill me as you killed the Egyptian yesterday? 29 When Moses heard this, he fled and became a refugee in the land of Midian and had two sons.) 30 And after forty years had passed, an angel appeared to Moses in the flames of a burning bush in the desert near Mount Sinai. 31 When Moses saw it, he was amazed at the sight.

As he approached to look at it more closely, there was the voice of the Lord: 32 I am the God of your fathers, the God of Abraham, Isaac, and Jacob. Moses was trembling and did not dare to look.) 33 Then the Lord said to him: Remove the sandals from your feet, for the place where you are standing is holy ground. 34 I have indeed seen the mistreatment of my people in Egypt and heard their groaning. I have come down to deliver them. Come now, I will send you to Egypt. ) 35 This is the same Moses whom the Israelites rejected when they said, Who made you ruler and judge? This man God sent as ruler and deliverer with the help of the angel who appeared to him in the bush. 36 He led them out of Egypt, having performed miracles and signs in Egypt, at the Red Sea, and in the desert for forty years.) 37 This is the Moses who said to the Israelites, God will raise up a prophet for you from your brothers as he raised me up. 38 This is the one who was in the assembly in the desert with the angel who was speaking to him at Mount Sinai and with our fathers. He received living oracles to pass on to us,) 39 Our fathers refused to obey, however; they rejected him and in their hearts returned to Egypt. 40 They said to Aaron, Make for us gods who will go before us.

For this Moses. who led us out of the land of Egypt, we do not know what has become of him. 41 And they made a calf in those days; they offered a sacrifice to the idol and rejoiced in the works of their hands. 42 But God turned away and delivered them to worship the hosts of heaven, just as it is written in the book of the prophets:) You did not bring me sacrifices and offerings) for forty years in the desert,) O house of Israel, did you?) 43 You took along the tent of Moloch) and the star of your god Rephan,) and the images you made to worship them.) I will banish you beyond Babylon. ) 44 Our fathers had the tabernacle of testimony in the desert, just as God, who spoke to Moses, had commanded him to construct it according to the pattern which he had seen. 45 And when our fathers had received it from their fathers, they with Joshua brought it along while dispossessing the Gentiles, whom God expelled before them. It stayed there until the time of David. 46 He found favor in God s sight and asked that he might provide a dwelling place for the God of Jacob. 47 But it was Solomon who built a house for him. 48 However, the Most High does not live in houses made by human hands. As the prophet says:) 49 Heaven is my throne,) and earth my footstool.) What house will you build for me?) says the Lord.) Or what place is there for my rest?) 50 Did not my hand make all these things? ) 51 You stiff-necked people, uncircumcised in hearts and ears. You are always resisting the Holy Spirit. As your fathers did, so do you. 52 Was there any prophet your fathers did not persecute? They even killed those who foretold the coming of the Righteous One, whose betrayers and murderers you have now become, 53 you who received the law transmitted by angels, yet you did not keep it. ) ) 1 1 2 8 0 “tw://bible.?id=23.66.1-23.66.2|AUTODETECT|” His face shining with an angelic glow, Stephen answers his adversaries by reciting the history of the Israelites. He begins with the patriarch Abraham, then refers to Joseph and the beginning of the nation Israel in Egypt, and calls attention to the training, mission, and teaching of Moses. He points out that Israel s history is marred by disobedience. He mentions the construction of the tabernacle and the temple and quotes from the prophecy of Isaiah to show that God cannot be confined to a house of worship 7 1 -1 9 0 “tw://bible.?id=23.66.1-23.66.2|AUTODETECT|” Isa. 66:1 2) 1 1 -1 9 0 0 ). He concludes his speech by calling attention to Israel s resistance to God and his Word.) 1 7 2 8 0 0 Is this speech an adequate response to the charges leveled against Stephen? From Stephen s point of view the answer is affirmative, because as a Jew Stephen appeals to the historical heritage of Scripture he has in common with his countrymen. Accordingly, Stephen declares his basic unity with fellow Jews by mentioning Abraham, the father of believers. Jewish audiences relish surveys of their historical past that originate with Abraham.��1��) a. Abraham) 7:1 8) 1. Then the high priest asked, Are these things true? 2.

Stephen answered, Men, brothers and fathers. The God of glory appeared to our father Abraham while he was still in Mesopotamia, before he settled in Haran. ) After the Hellenists have brought their accusations and the false witnesses their hearsay charges, the high priest requests Stephen to tell the audience the truth of the matter.) Stephen addresses the members of the Sanhedrin as men, brothers and fathers. At the conclusion of his third missionary journey, Paul uses the same words when he speaks to the Jews in Jerusalem (22:1). In many respects, therefore, Stephen s speech forms a bridge between the speeches of Peter and those of Paul.��2�� Moreover, we do not know who accurately remembered the words of Stephen. Luke undoubtedly received this fixed tradition in either oral or written form and faithfully recorded its substance.��3��) Stephen not only considers the members of the Sanhedrin his spiritual brothers, but also shows deep respect for their age and dignity. He calls them fathers not because he wishes to flatter his listeners but to show respect for authority.

He wants their undivided attention and tells them to listen to what he has to say.) 1 1 2 8 0 “tw://bible.?id=2.25.8|AUTODETECT|” The first accusation against Stephen is that of blasphemy against Moses and against God (6:11). Stephen squarely meets this accusation when he begins his recital of Israel s history by saying, The God of glory appeared to our father Abraham while he was still in Mesopotamia. This opening statement corresponds to Moses account of God s dwelling among the Israelites in the Tent of Meeting and God s glory filling the tabernacle 7 1 -1 9 0 “tw://bible.?id=2.25.8|AUTODETECT|” Exod. 25:8) 1 1 -1 9 0 “tw://bible.?id=2.40.34-2.40.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.40.34-2.40.35|AUTODETECT|” 40:34 35) 1 1 -1 9 0 0 ). Stephen conforms completely to Jewish expectations by displaying deep reverence for God, his divine glory, the tabernacle, and Moses.��4�� Stephen is one with the people of Israel. Notice, however, that he begins and ends his speech with an indirect and direct reference, respectively, to God s dwelling place (see vv. 44 50). By doing so, Stephen emphasizes that God is not bound to a particular place, as is evident from God appearing to Abraham in Ur of the Chaldeans.) 1 1 2 8 0 “tw://bible.?id=1.11.31|AUTODETECT|” Abraham s residence in Mesopotamia is recorded in the first book of Moses 7 1 -1 9 0 “tw://bible.?id=1.11.31|AUTODETECT|” Gen. 11:31) 1 1 -1 9 0 “tw://bible.?id=1.15.7|AUTODETECT|” ). Abraham, with his wife, Sarah, and his parents and brothers, lived in Ur. In those days, Ur was a prosperous city along the banks of the Euphrates River (the area is modern-day southern Iraq). God called Abraham in Ur 7 1 -1 9 0 “tw://bible.?id=1.15.7|AUTODETECT|” Gen. 15:7) 1 1 -1 9 0 “tw://bible.?id=16.9.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=16.9.7|AUTODETECT|” Neh. 9:7) 1 1 -1 9 0 “tw://bible.?id=6.24.2|AUTODETECT|” ). Here his forefathers, including his father, Terah, worshiped idols 7 1 -1 9 0 “tw://bible.?id=6.24.2|AUTODETECT|” Josh. 24:2) 1 1 -1 9 0 0 ). Abraham, his wife, his father, and his nephew Lot set out for Canaan, but they settled in Haran, which was a prominent city in the northern part of Mesopotamia. Here Terah died and here God again called Abraham to proceed to Canaan.) 1 1 2 8 0 0 3. And God said to him, Leave your country and your relatives, and go to the land that I will show you. 4. Then he left the land of the Chaldeans and settled in Haran. And there, after Abraham s father died, God made him move to the land where you are now living. ) 1 1 2 8 0 “tw://bible.?id=1.11.31|AUTODETECT|” Here is the first of many historical difficulties we encounter in Stephen s account. Did God call Abraham twice, once in Ur of the Chaldeans and the other time in Haran? Stephen asserts that God called Abraham in Mesopotamia, but the historical account in Genesis reveals that Terah, Abraham, Sarah, and Lot left for Canaan 7 1 -1 9 0 “tw://bible.?id=1.11.31|AUTODETECT|” Gen. 11:31) 1 1 -1 9 0 “tw://bible.?id=1.12.1|AUTODETECT|” ). They came as far as Haran, where Terah died (v. 32). Then God spoke to Abraham and told him to leave the country and his relatives and go to the land that God would show him 7 1 -1 9 0 “tw://bible.?id=1.12.1|AUTODETECT|” Gen. 12:1) 1 1 -1 9 0 0 ). Accordingly, God called Abraham twice. Stephen, however, follows the accepted interpretation of his day, namely, that God instructed Abraham to leave Chaldea and go to Canaan.��5��) 1 1 2 8 0 “tw://bible.?id=1.11.26|AUTODETECT|” The second question is whether Abraham left Haran before or after his father died. If Abraham left when he was 75 years old, then Terah was 145. Terah lived another 60 years; he reached the age of 205 7 1 -1 9 0 “tw://bible.?id=1.11.26|AUTODETECT|” Gen. 11:26) 1 1 -1 9 0 “tw://bible.?id=1.11.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.11.32|AUTODETECT|” 32) 1 1 -1 9 0 “tw://bible.?id=1.12.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.12.4|AUTODETECT|” 12:4) 1 1 -1 9 0 “tw://bible.?id=1.17.1|AUTODETECT|” ). How do we solve this apparent discrepancy? Some scholars want to reverse the order of Terah s sons, Abraham, Nahor, and Haran. They say that Abraham was Terah s youngest son, born 60 years after Haran, whom they consider Terah s firstborn. This solution seems improbable. Terah would have been 130 years old when Abraham was born, yet Abraham finds it incredible that he himself should beget a son at 99 7 1 -1 9 0 “tw://bible.?id=1.17.1|AUTODETECT|” Gen. 17:1) 1 1 -1 9 0 “tw://bible.?id=1.17.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.17.17|AUTODETECT|” 17) 1 1 -1 9 0 0 ). ��6�� Other scholars suggest that Stephen relied on a Greek text that has the same reading as the Samaritan Pentateuch, which says Terah died when he was 145. But because no Greek manuscript with this reading is extant, this suggestion remains only theory.��7��) 1 1 2 8 0 0 What is the answer to this problem? As in the case of God s call to Abraham, Stephen follows a popular interpretation of his day that does not take account of precise mathematical detail. Both these discrepancies between Acts and the Old Testament are really nothing more than the natural interpretation of an ordinary reader. ��8�� Stephen s remark about Terah s death in Haran need not be taken as a chronology. We can understand it as a biographical note that conveys the information that Abraham leaves for Canaan without his father, who died in Haran. Notice that in referring to the account of Abraham and Terah, Stephen is not interested in specific figures. The point of his allusion to Abraham s migration is to show that God called Abraham to the land where Stephen s fellow Jews now live.) 1 1 2 8 0 “tw://bible.?id=1.12.1|AUTODETECT|” Relying on his memory, Stephen quotes almost word for word from the Greek translation of the Old Testament 7 1 -1 9 0 “tw://bible.?id=1.12.1|AUTODETECT|” Gen. 12:1) 1 1 -1 9 0 0 ). He says, And God said to him: Leave your country and your relatives, and go to the land that I will show you. From the Septuagint Stephen deletes the words and from your father s house. God told Abraham to depart from his relatives and to go to the land of God s choice, namely, southern Canaan.) 1 1 2 8 0 0 5. And God gave him no inheritance in it, not even a foot of land, but he promised to give it to him for his possession and his descendants after him, although at the time he still had no child. ) 1 1 2 8 0 “tw://bible.?id=1.23.17-1.23.18|AUTODETECT|” Repeatedly God promised Abraham that he would give the land of Canaan to him and to his descendants for an everlasting possession.��9�� Abraham was a nomad who moved his livestock from place to place in southern Canaan in search of green pastures, but he owned no land. When Sarah died, Abraham purchased the cave of Machpelah 7 1 -1 9 0 “tw://bible.?id=1.23.17-1.23.18|AUTODETECT|” Gen. 23:17 18) 1 1 -1 9 0 “tw://bible.?id=1.48.4|AUTODETECT|” ). He could not say that God had given this cave to him, for Abraham paid a sum of money to obtain it. Abraham received God s promise that the land of Canaan would be for his numerous descendants 7 1 -1 9 0 “tw://bible.?id=1.48.4|AUTODETECT|” Gen. 48:4) 1 1 -1 9 0 “tw://bible.?id=58.11.9|AUTODETECT|” ). But both his son, Isaac, and his grandson Jacob lived in tents without owning the land where they dwelled. These three patriarchs were heirs of the Promised Land, yet all they possessed was God s promise 7 1 -1 9 0 “tw://bible.?id=58.11.9|AUTODETECT|” Heb. 11:9) 1 1 -1 9 0 “tw://bible.?id=5.2.5|AUTODETECT|” ). Stephen states that Abraham did not possess even so much as a foot of land 7 1 -1 9 0 “tw://bible.?id=5.2.5|AUTODETECT|” Deut. 2:5) 1 1 -1 9 0 “tw://bible.?id=1.12.6|AUTODETECT|” ). Although he had the promise that God would give Canaan to his offspring, he still remained childless. God gave Abraham a promise before he had made a covenant with him, prior to Abraham s circumcision, while the Canaanites lived in the land 7 1 -1 9 0 “tw://bible.?id=1.12.6|AUTODETECT|” Gen. 12:6) 1 1 -1 9 0 0 ). God severely tested Abraham s faith. In time, God gave the land to the Israelites when they came out of Egypt.) 1 1 2 8 0 0 6. This is what God told him: Your descendants will live in a foreign land as strangers, where they will be enslaved and mistreated for four hundred years. 7. And I will judge the nation to which they are enslaved, God said, and afterward they will come out and worship me in this place. ) 1 1 2 8 0 “tw://bible.?id=1.15.13-1.15.14|AUTODETECT|” As Stephen stands before the members of the Sanhedrin, he relies on memory for quoting and alluding to Scripture. Once again he cites from Abraham s history 7 1 -1 9 0 “tw://bible.?id=1.15.13-1.15.14|AUTODETECT|” Gen. 15:13 14) 1 1 -1 9 0 0 ). Except for a few minor variations, Stephen takes his quote directly from the Septuagint. Israel s stay in Egypt was not the patriarchs choice; as Stephen says, God predicted that the Israelites would be enslaved in Egypt for four hundred years. In spite of God s promise to give Canaan to Abraham s descendants, for four centuries the Israelites had to live as resident aliens in a foreign land. Moreover, they were slaves. Stephen refrains from mentioning the name Egypt, perhaps out of deference to the Hellenistic Jews from Alexandria.) 1 1 2 8 0 “tw://bible.?id=1.15.13|AUTODETECT|” The number of years Israel spent in Egypt was 400, according to God s word to Abraham 7 1 -1 9 0 “tw://bible.?id=1.15.13|AUTODETECT|” Gen. 15:13) 1 1 -1 9 0 “tw://bible.?id=2.12.40-2.12.41|AUTODETECT|” ). Moses writes that the duration of Israel s stay was 430 years 7 1 -1 9 0 “tw://bible.?id=2.12.40-2.12.41|AUTODETECT|” Exod. 12:40 41) 1 1 -1 9 0 “tw://bible.?id=48.3.17|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=48.3.17|AUTODETECT|” Gal. 3:17) 1 1 -1 9 0 0 ). Obviously, the figure 400 is a round number, whereas 430 is more specific.��10�� Stephen is not interested in precise figures. From memory he quotes the Genesis text for the purpose of pointing out that God would punish the oppressors of his people. With this clause he calls to mind the ten plagues on Egypt and the subsequent deliverance of God s people. God s prophetic words in Genesis, then, are fulfilled in the account recorded in Exodus.) 1 1 2 8 0 “tw://bible.?id=1.15.14|AUTODETECT|” The last part of verse 7 differs from its Old Testament source. Stephen says, And afterward they will come out and worship [God] in this place. But the Old Testament text has, And afterward they will come out with many possessions 7 1 -1 9 0 “tw://bible.?id=1.15.14|AUTODETECT|” Gen. 15:14) 1 1 -1 9 0 “tw://bible.?id=2.12.36|AUTODETECT|” b). When the Israelites left Egypt, they received so many possessions from the Egyptians that they plundered them 7 1 -1 9 0 “tw://bible.?id=2.12.36|AUTODETECT|” Exod. 12:36) 1 1 -1 9 0 “tw://bible.?id=2.3.12|AUTODETECT|” ). But Stephen deletes the clause about the material wealth the Israelites gained when they departed from Egypt. Instead, he adds a modified clause from ) 7 1 -1 9 0 “tw://bible.?id=2.3.12|AUTODETECT|” Exodus 3:12) 1 1 -1 9 0 0 , where God informs Moses in the Sinai Desert that when he has led the Israelites out of Egypt, you will worship [me] on this mountain. But Stephen changes the words on this mountain to in this place, and thus points to the Jerusalem temple instead of Mount Sinai.) 1 2 2 8 0 0 Notice that Stephen begins to answer the charges of the false witnesses: that he is speaking against the holy place and that Jesus will destroy this place (6:13 14). Stephen demonstrates that he holds sacred the worship of God, for the Greek word for worship signifies external religious duties that are performed in a formal setting and that entail an internal commitment.) 8. And God gave Abraham the covenant of circumcision; and thus he became the father of Isaac, and Abraham circumcised him on the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs. ) 1 1 2 8 0 “tw://bible.?id=1.17.9-1.17.14|AUTODETECT|” a. Covenant. After a brief remark about Israel in Egypt, Stephen returns to his discussion of Abraham and the days before Isaac was born. At that time, God appeared to the father of believers and made a covenant with him that was sealed with the blood of circumcision 7 1 -1 9 0 “tw://bible.?id=1.17.9-1.17.14|AUTODETECT|” Gen. 17:9 14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=1.17.2-1.17.21|AUTODETECT|” Stephen s purpose for introducing the concept covenant at this juncture is to show that it precedes the temple and law and therefore is basic to Israel s religion. Thus he clears himself of the accusation that he has blasphemed against the law and against God. By establishing a covenant with Abraham and his descendants, God declares his enduring love toward his people.��11�� In the historical account of God confirming his covenant with Abraham, God calls this covenant my covenant nine times 7 1 -1 9 0 “tw://bible.?id=1.17.2-1.17.21|AUTODETECT|” Gen. 17:2 21) 1 1 -1 9 0 0 ). God initiates and maintains it throughout the generations as an everlasting covenant.) 1 1 2 8 0 0 b. Circumcision. Circumcision is the sign of the covenant that God has made with Abraham and his descendants. God requires total consecration from those who are circumcised, including Stephen and his Sanhedrin audience. As Abraham circumcised his son Isaac on the eighth day, so the Jews circumcise their male descendants throughout the generations. This covenant symbolized in the rite of circumcision is Israel s security. Not the temple (which could cease to exist, as in the days of the exile) but the covenant remains forever.��12��) 1 1 2 8 0 “tw://bible.?id=1.17.12|AUTODETECT|” c. Service. And thus [Abraham] became the father of Isaac. The translators of the New International Version have deleted the word thus from the text. But this word is significant because it points to the covenant relationship Abraham has with God. Abraham must circumcise his son with whom God continues the same covenant 7 1 -1 9 0 “tw://bible.?id=1.17.12|AUTODETECT|” Gen. 17:12) 1 1 -1 9 0 “tw://bible.?id=1.17.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.17.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=1.17.1|AUTODETECT|” ), Abraham and his descendants (Isaac, Jacob, and the twelve patriarchs) are obliged to keep the covenant by living a blameless life in the presence of God 7 1 -1 9 0 “tw://bible.?id=1.17.1|AUTODETECT|” Gen. 17:1) 1 1 -1 9 0 0 ). Note that Abraham and his offspring must serve and worship God without the benefit of a tabernacle or a temple. The covenant, therefore, supersedes the temple and its services. Both Stephen and his listeners are in a covenant relationship with God. To them the everlasting covenant that came through Abraham and the patriarchs is basic. The charge that Stephen blasphemed becomes meaningless, for Stephen demonstrates that he keeps the covenant by loving and serving God.��13��) 1 20 2 8 0 0 ) Doctrinal Considerations in 7:2 8) Should not the high priest have interrupted Stephen a number of times to tell him to answer the charges leveled against him? The high priest does not have to do this, because Stephen, in his own way, is responding to the accusations.) Throughout his address Stephen repudiates the charge of blasphemy by revealing his profound reverence for God and his high regard for God s Word. He refers to the God of glory (v. 2) and quotes God s command to Abraham to leave Mesopotamia for Canaan (v. 3). He mentions God s promise to give Abraham and his descendants the land of Canaan (v. 5). He cites God s prophetic word about Israel s stay in Egypt and the plagues (vv. 6 7). And last, he notes the institution of God s covenant of circumcision with Abraham and his progeny (v. 8).) Even though Stephen, a Greek-speaking Jew, uses not the Hebrew text but the Septuagint translation, his quotations are accurate and well chosen.

He knows Scripture and has an uncanny ability to interpret its message.) One of the themes in the first part of Stephen s address is God s omnipresence. That is, God reveals himself in many places that are outside the Promised Land. In Ur of the Chaldeans God gives Abraham the promise of numerous descendants; from Ur and from Haran God sends him to Canaan. In Egypt God punishes Israel s oppressors and leads Jacob s offspring to freedom. Because God is universally present, he can be worshiped anywhere. Therefore, the temple in Jerusalem is not the only place where God s people can worship him.

And Christianity is not bound to the Jerusalem temple.) Stephen s speech is delivered at a time when the Greek-speaking Jews become influential in the church (6:1 7) and when the Samaritans are about to come to the faith (8:4 25). In brief, Stephen speaks at a time when the gospel is spreading in ever-widening circles.) ) Greek Words, Phrases, and Constructions in 7:1 8) Verse 1) �0 in a direct question this particle is not translated.) ����� �U��� ��� here is an idiomatic expression that means are these things true? Compare 17:11 and 24:9. The neuter plural subject is followed by a verb in the singular.) Verse 2) ��v� $ this combination is the same as ���� (before) and predominates in Koine. ��14��) ���������� the aorist active infinitive from the compound verb �������� (I dwell, settle) differs from the compound verb �������� (I inhabit as a stranger). See the difference between these two in verses 2, 4, and 6.) Verse 4) ��������� the aorist active from ��������� (I transfer settlers). The subject of this verb is A ����.) �0� the second time this preposition appears in verse 4 it should have been � (in).

It has a local sense and is �0� (in) possibly by attraction.��15��) Verse 5) ��� the second ��� in this verse is adversative and has the meaning but.) 1 1 2 8 0 “tw://bible.?id=13.2.30|AUTODETECT|” �P� normally the negative particle with a participle is ��; �P� negates verbs in the indicative mood. The expression occurs in the Septuagint 7 1 -1 9 0 “tw://bible.?id=13.2.30|AUTODETECT|” I Chron. 2:30) 1 1 -1 9 0 “tw://bible.?id=13.2.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=13.2.32|AUTODETECT|” 32) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Verses 6 7) ���� this and the other future tenses in verses 6 and 7 have a progressive meaning.) 1 1 2 8 0 “tw://bible.?id=1.15.13|AUTODETECT|” ������� foreign. This is a substitute for �P� 0��� (not one s own) from ) 7 1 -1 9 0 “tw://bible.?id=1.15.13|AUTODETECT|” Genesis 15:13) 1 1 -1 9 0 “tw://bible.?id=2.2.22|AUTODETECT|” (LXX). See also ) 7 1 -1 9 0 “tw://bible.?id=2.2.22|AUTODETECT|” Exodus 2:22) 1 1 -1 9 0 0 (LXX).) 1 9 2 8 0 0 p� ������������ notice that the particle introduces a future active indicative instead of a present or an aorist subjunctive. Compare � ��� ����� (I will show you) in verse 3.) Verse 8) ��v �U��� and so. Kirsopp Lake and H. J. Cadbury comment, Possibly the so is emphatic and means thus, while there was still no holy place, all the essential conditions for the religion of Israel were fulfilled. ��16��) ) ) b. Joseph) 7:9 16) The next example from Israel s history is Joseph, but Stephen does not mention Isaac and refers to Jacob in connection with Joseph in Egypt.

Stephen s choice of inclusions and omissions in his historical survey, then, reflects his desire to show the members of the Sanhedrin that God cared for the patriarchs in a foreign land.) 9. And the patriarchs were jealous of Joseph and sold him as a slave into Egypt. But God was with him 10. and rescued him from all his troubles. He gave him favor and wisdom before Pharaoh, king of Egypt, and appointed him ruler over Egypt and all his household. ) 1 1 2 8 0 “tw://bible.?id=1.30.24|AUTODETECT|” Jacob considered Joseph his firstborn son because he was the first son of Rachel 7 1 -1 9 0 “tw://bible.?id=1.30.24|AUTODETECT|” Gen. 30:24) 1 1 -1 9 0 “tw://bible.?id=1.48.5|AUTODETECT|” ). Jacob loved Rachel, not Leah. Thus, in Jacob s opinion, Rachel was his first wife. Accordingly, Joseph received gifts and favors from his father and as a result was despised by his brothers. In later years, Joseph received a double portion of the inheritance when, in the name of his sons Manasseh and Ephraim, Jacob gave him a double share in the land of Canaan 7 1 -1 9 0 “tw://bible.?id=1.48.5|AUTODETECT|” Gen. 48:5) 1 1 -1 9 0 “tw://bible.?id=13.5.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=13.5.2|AUTODETECT|” I Chron. 5:2) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=1.37.12-1.37.36|AUTODETECT|” The term patriarchs applied to the sons of Jacob became current in the intertestamental period.��17�� But these sons did not display any patriarchal dignity when they decided to throw Joseph into a pit; then, for twenty pieces of silver, they sold him as a slave to Ishmaelites who took Joseph to Egypt; and finally the brothers took his beautiful robe, dipped it in goat s blood, and presented it to Jacob 7 1 -1 9 0 “tw://bible.?id=1.37.12-1.37.36|AUTODETECT|” Gen. 37:12 36) 1 1 -1 9 0 0 ). The parallel between the sale of Joseph and the betrayal of Jesus is obvious. The patriarchs sold their own brother to foreigners; the Jews delivered Jesus into the hands of the Romans.) 1 1 2 8 0 “tw://bible.?id=1.39.2|AUTODETECT|” Stephen avoids details and stresses the positive: God was with Joseph and rescued him from all his troubles. God cared for Joseph, who was alone in a foreign land. Notice that in verses 9 15, the name Egypt occurs six times.��18�� That is, God s presence in that country was real, as Joseph could testify. God blessed him by rescuing him from temptation in Potiphar s house and from a lengthy imprisonment 7 1 -1 9 0 “tw://bible.?id=1.39.2|AUTODETECT|” Gen. 39:2) 1 1 -1 9 0 “tw://bible.?id=1.39.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.39.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=1.39.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.39.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=1.41.25-1.41.36|AUTODETECT|” ). God made him gain favor with Pharaoh and gave Joseph divine wisdom as he interpreted Pharaoh s dreams and suggested measures to deal with a predicted famine 7 1 -1 9 0 “tw://bible.?id=1.41.25-1.41.36|AUTODETECT|” Gen. 41:25 36) 1 1 -1 9 0 “tw://bible.?id=1.41.37-1.41.43|AUTODETECT|” ). God appointed Joseph ruler over Egypt and Pharaoh s palace 7 1 -1 9 0 “tw://bible.?id=1.41.37-1.41.43|AUTODETECT|” Gen. 41:37 43) 1 1 -1 9 0 “tw://bible.?id=19.105.20-19.105.22|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=19.105.20-19.105.22|AUTODETECT|” Ps. 105:20 22) 1 1 -1 9 0 “tw://bible.?id=1.45.8|AUTODETECT|” ). Stephen says that God made Joseph Pharaoh s second-in-command in Egypt, the highest official in his palace, and his chief adviser 7 1 -1 9 0 “tw://bible.?id=1.45.8|AUTODETECT|” Gen. 45:8) 1 1 -1 9 0 0 ). Note, then, that God is in control of government in Pharaoh s land.) 1 1 2 8 0 0 11. Then a famine came over all Egypt and Canaan and great affliction. And our fathers could not find food. 12. When Jacob heard that there was grain in Egypt, he sent our fathers the first time. ) 1 1 2 8 0 “tw://bible.?id=1.45.5|AUTODETECT|” The famine Joseph predicted when God interpreted Pharaoh s dreams became reality. It affected not only all Egypt but also neighboring Canaan. In his providence, God sent Joseph to Egypt to save the lives of his father, his brothers, and their families 7 1 -1 9 0 “tw://bible.?id=1.45.5|AUTODETECT|” Gen. 45:5) 1 1 -1 9 0 “tw://bible.?id=1.45.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.45.7|AUTODETECT|” 7) 1 1 -1 9 0 0 ). The expression great affliction describes the suffering and death of multitudes of people and animals when for a period of seven years there were no harvests. Stephen does not elaborate but states that Joseph s relatives in Canaan were unable to find food for man and beast. The tense of the Greek verb indicates that they kept on looking for food without any result.) 1 1 2 8 0 “tw://bible.?id=1.41.54|AUTODETECT|” Egypt depends on the waters of the Nile River and not on its annual amount of rainfall to nourish its crops. Palestine, conversely, receives its precipitation from moisture-laden clouds coming from the Mediterranean Sea. A drought seldom happens in both countries at the same time, but in the days of Joseph the inhabitants of Egypt, Canaan, and all other lands 7 1 -1 9 0 “tw://bible.?id=1.41.54|AUTODETECT|” Gen. 41:54) 1 1 -1 9 0 0 ) suffered a famine. Egyptian sources refer to numerous instances in which inhabitants from other nations, or even whole nations, sought help from Egypt during periods of famine. Against this background the seven-year famine in Joseph s day has a ring of historical accuracy. ��19��) 1 1 2 8 0 “tw://bible.?id=1.41.56-1.41.57|AUTODETECT|” Through the wisdom God had given Joseph, wheat was stored for seven years in Egypt in anticipation of a seven-year drought. When Jacob heard that the granaries in Egypt were full and that the Egyptians sold grain to their own people and to all surrounding countries, he sent his sons on a buying expedition 7 1 -1 9 0 “tw://bible.?id=1.41.56-1.41.57|AUTODETECT|” Gen. 41:56 57) 1 1 -1 9 0 “tw://bible.?id=1.42.1-1.42.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.42.1-1.42.3|AUTODETECT|” 42:1 3) 1 1 -1 9 0 “tw://bible.?id=58.9.28|AUTODETECT|” ). Why Stephen deems it necessary to refer to the two visits of Joseph s brothers we are unable to answer, but we should not look for typology in this passage. In fact, there is insufficient information in Stephen s speech to parallel the two visits of Joseph s brothers with the first and second comings of Christ 7 1 -1 9 0 “tw://bible.?id=58.9.28|AUTODETECT|” Heb. 9:28) 1 1 -1 9 0 0 ).��20�� Instead we should stress the central message of this passage: God saves his people from certain death in Canaan by giving them food from Egypt.) 1 1 2 8 0 0 13. On the second visit, Joseph made himself known to his brothers and the family of Joseph became known to Pharaoh. 14. And Joseph sent for and invited his father Jacob and his whole family, in total seventy-five people. ) 1 1 2 8 0 “tw://bible.?id=1.37.2|AUTODETECT|” Stephen omits all the historical details concerning Joseph s brother Benjamin and states only that Joseph revealed himself to his brothers. When he was sold as a slave into Egypt, Joseph was seventeen years old 7 1 -1 9 0 “tw://bible.?id=1.37.2|AUTODETECT|” Gen. 37:2) 1 1 -1 9 0 “tw://bible.?id=1.41.46|AUTODETECT|” ). Twenty years later 7 1 -1 9 0 “tw://bible.?id=1.41.46|AUTODETECT|” Gen. 41:46) 1 1 -1 9 0 “tw://bible.?id=1.41.53|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.41.53|AUTODETECT|” 53) 1 1 -1 9 0 “tw://bible.?id=1.45.6|AUTODETECT|” ), his brothers did not recognize Joseph, who wore Egyptian clothes, spoke through an interpreter, and was clean-shaven like the Egyptians. When, two years into the famine, Joseph revealed his identity to Jacob s sons, he was thirty-nine 7 1 -1 9 0 “tw://bible.?id=1.45.6|AUTODETECT|” Gen. 45:6) 1 1 -1 9 0 “tw://bible.?id=1.46.28|AUTODETECT|” ). Because of Joseph s authority and influence, his family members were introduced to Pharaoh, who invited them with father Jacob to come and settle in Egypt. Although the famine would last for another five years, Jacob and his family could dwell in the fertile Nile Delta 7 1 -1 9 0 “tw://bible.?id=1.46.28|AUTODETECT|” Gen. 46:28) 1 1 -1 9 0 “tw://bible.?id=1.45.7|AUTODETECT|” ). Here their flocks and herds had sufficient food to sustain them, and Joseph provided food for all the members of Jacob s extended household. As Joseph told his brothers, God sent me ahead of you to preserve for you a remnant on earth to keep you alive by a great deliverance 7 1 -1 9 0 “tw://bible.?id=1.45.7|AUTODETECT|” Gen. 45:7) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Is there a discrepancy between the Old Testament account, which states that there were seventy people in Jacob s family, and the New Testament, which mentions seventy-five persons?��21�� Scholars have offered solutions to this problem, but the one that is best comes from the Greek translation of the Old Testament, the Septuagint, which states that the people who entered Egypt with Jacob numbered sixty-six. The text excludes Jacob and Joseph and adds nine sons of Joseph (a total of seventy-five). The tally given in the Hebrew Bible and its translations is sixty-six persons, plus Jacob, Joseph, and Joseph s two sons; that is, seventy people.��22��) 15. Then Jacob went down to Egypt, and he and our fathers died there. 16. Their bodies were taken to Shechem and buried in the tomb Abraham bought with silver from the Sons of Hamor in Shechem. ) 1 1 2 8 0 “tw://bible.?id=1.50.5|AUTODETECT|” The Jews attached great significance to the fact that Jacob and his sons were buried in Canaan. Jacob instructed Joseph to bury him in the tomb of Machpelah near Mamre in Canaan 7 1 -1 9 0 “tw://bible.?id=1.50.5|AUTODETECT|” Gen. 50:5) 1 1 -1 9 0 “tw://bible.?id=1.50.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.50.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=1.50.25|AUTODETECT|” ). And in turn, Joseph told Jacob s descendants to remove his bones from Egypt 7 1 -1 9 0 “tw://bible.?id=1.50.25|AUTODETECT|” Gen. 50:25) 1 1 -1 9 0 “tw://bible.?id=2.13.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.13.19|AUTODETECT|” Exod. 13:19) 1 1 -1 9 0 “tw://bible.?id=6.24.32|AUTODETECT|” ); the Israelites buried him centuries later in the land Jacob bought from the sons of Hamor 7 1 -1 9 0 “tw://bible.?id=6.24.32|AUTODETECT|” Josh. 24:32) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=6.24.32|AUTODETECT|” Scripture provides no information about the death and burial of Joseph s brothers.��23�� We assume that the reason for Joseph s burial in Shechem is that this is the land Joseph s descendants inherited 7 1 -1 9 0 “tw://bible.?id=6.24.32|AUTODETECT|” Josh. 24:32) 1 1 -1 9 0 0 ). Therefore, Joseph was buried in his own inheritance.) 1 1 2 8 0 “tw://bible.?id=1.23.15|AUTODETECT|” Their bodies were taken to Shechem and buried in the tomb Abraham bought with silver from the sons of Hamor in Shechem. Here is an inconsistency Abraham bought the cave of Machpelah from Ephron the Hittite for four hundred shekels of silver 7 1 -1 9 0 “tw://bible.?id=1.23.15|AUTODETECT|” Gen. 23:15) 1 1 -1 9 0 “tw://bible.?id=1.33.19|AUTODETECT|” ). And Jacob bought a plot of ground from the sons of Hamor in Shechem for a hundred pieces of silver 7 1 -1 9 0 “tw://bible.?id=1.33.19|AUTODETECT|” Gen. 33:19) 1 1 -1 9 0 0 ). However, before we go any further, we should look again at the preceding verses (vv. 14 15).) 1 4 2 8 0 0 Stephen and his audience knew the Scriptures well enough that a mere reference would be sufficient to recall the entire account. When Stephen says, their bodies, the members of the Sanhedrin knew that he had Jacob and Joseph in mind and that these two were buried in two different places: Jacob in the cave Abraham had bought and Joseph in the plot of ground Jacob had purchased in Shechem. The name Abraham in verse 16b calls to mind the cave of Machpelah at Hebron, where Jacob was buried. And Shechem is the place where the Israelites buried the bones of Joseph. The two accounts have been telescoped in one short sentence.��24��) ) Practical Considerations in 7:9 16) Do not trouble trouble until trouble troubles you. This well-known saying tells us to avoid trouble at all cost.

Even though we admit that much of our trouble is of our own making, we know that many times we stumble into adversities for which we are not able to take responsibility. The sudden death of a dear relative or friend the loss of a job or income, persecution, hardship, poverty all these afflictions come to us as trials sent by God. At the age of seventeen, Joseph was sold as a slave, taken to Egypt, tempted by a seductive woman, imprisoned, and forsaken. Yet God was with him. And that knowledge was sufficient for him to flee from temptation, to be filled with divine wisdom to counsel Pharaoh, to be strong in faith amid pagan idolatry, and to be forgiving toward his brothers.) 1 1 2 8 0 “tw://bible.?id=1.50.20|AUTODETECT|” Joseph, therefore, understood that God had sent him to Egypt to save his own relatives from starvation and that his adversities were divinely designed to accomplish God s purpose: the salvation of God s people 7 1 -1 9 0 “tw://bible.?id=1.50.20|AUTODETECT|” Gen. 50:20) 1 1 -1 9 0 0 ). Troubles from the hand of God, therefore, are a source of untold blessings. And William Cowper succinctly captured this truth in the words of his hymn:) 1 10 2 8 0 0 Ye fearful saints, fresh courage take;) The clouds ye so much dread) Are big with mercy and shall break) In blessings on your head.) ) Greek Words, Phrases, and Constructions in 7:11 13) Verse 11) �P� �U������ here the imperfect indicative expresses lasting inability: they were unable to find food. ) ���������� this noun in the neuter plural means fodder and is a synonym of ������ (grass). It can also mean food for men or flock. ��25��) Verses 12 13) 1 1 2 8 0 “tw://bible.?id=1.42.2|AUTODETECT|” �0� as a preposition with a locative sense, it takes the place of � (in), which in fact is the preposition that occurs in ) 7 1 -1 9 0 “tw://bible.?id=1.42.2|AUTODETECT|” Genesis 42:2) 1 1 -1 9 0 0 (LXX).��26��) 1 7 2 8 0 0 ���������� this compound form is intensive. It is preferred to the simple form because of the attestation of the better Greek manuscripts.) ) ) c. Moses Training) 7:17 22) Stephen has adequately demonstrated that he has not blasphemed God and has not dishonored his worship. Now he is ready to answer the charge that he has spoken blasphemous words against Moses. Note that he devotes the greater part of his speech to the life, mission, and teaching of Moses.) 17. When the time was approaching for God to fulfill the promise he had made to Abraham, our people became more and more numerous in Egypt, 18. until a different king began to rule over Egypt, who did not know Joseph. 19. This king took advantage of our race, mistreated our fathers, and made them abandon their infants so that they would not survive. ) 1 1 2 8 0 “tw://bible.?id=1.15.5|AUTODETECT|” The new phase in the history of God s people is the fulfillment of the promise God had made four hundred years earlier to Abraham. This promise, of course, related to Abraham s numerous descendants and the inheritance of Canaan 7 1 -1 9 0 “tw://bible.?id=1.15.5|AUTODETECT|” Gen. 15:5) 1 1 -1 9 0 “tw://bible.?id=1.15.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.15.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=2.1.7|AUTODETECT|” ). God permits four centuries to go past during which the family of Jacob increased and formed a nation 7 1 -1 9 0 “tw://bible.?id=2.1.7|AUTODETECT|” Exod. 1:7) 1 1 -1 9 0 “tw://bible.?id=2.12.37|AUTODETECT|” ). (Moses reveals that at the time of the exodus there were six hundred thousand men on foot, not counting the women and children [) 7 1 -1 9 0 “tw://bible.?id=2.12.37|AUTODETECT|” Exod. 12:37) 1 1 -1 9 0 “tw://bible.?id=4.1.46|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.1.46|AUTODETECT|” Num. 1:46) 1 1 -1 9 0 “tw://bible.?id=19.105.24|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=19.105.24|AUTODETECT|” Ps. 105:24) 1 1 -1 9 0 0 ]. Scholars debate about population estimates; one possibility is that the total population was about a million and a half.) God determines the time for the growth of the nation and its eventual exodus from Egypt.) 1 1 2 8 0 “tw://bible.?id=1.50.26|AUTODETECT|” The estimated time between the death of Joseph and the rise of the Pharaoh who did not know Joseph is about two centuries. Joseph reached the age of 110 7 1 -1 9 0 “tw://bible.?id=1.50.26|AUTODETECT|” Gen. 50:26) 1 1 -1 9 0 “tw://bible.?id=2.1.22|AUTODETECT|” ), and when, Moses was 80 years of age he led the Israelites out of Egypt and set them free from Pharaoh s rule. The Pharaoh who no longer honored Joseph and cared for his descendants belonged to the eighteenth dynasty. His name was Thutmose I. He was exceedingly cruel and issued the decree to destroy all the Hebrew male babies 7 1 -1 9 0 “tw://bible.?id=2.1.22|AUTODETECT|” Exod. 1:22) 1 1 -1 9 0 0 ). Note that Moses older brother, Aaron, was born before the decree was issued, so that the rise of Pharaoh Thutmose I took place just before Moses was born (approximately 1530 b.c.).��27��) 1 1 2 8 0 “tw://bible.?id=2.1.11|AUTODETECT|” Moses discloses that this Pharaoh put the Israelites to forced labor in building the cities of Pithom and Rameses for him 7 1 -1 9 0 “tw://bible.?id=2.1.11|AUTODETECT|” Exod. 1:11) 1 1 -1 9 0 “tw://bible.?id=2.1.15-2.1.16|AUTODETECT|” ). Stephen says that Pharaoh took advantage of the Jewish people, for the forced labor caused the death of countless Jewish slaves. Pharaoh wanted to check the growth of the population, but God thwarted his purposes by giving the Israelites phenomenal numerical growth. The Egyptians were cruel to their slaves not only in making them perform all kinds of tasks but also in ordering the Hebrew midwives to kill all the Jewish male children at birth 7 1 -1 9 0 “tw://bible.?id=2.1.15-2.1.16|AUTODETECT|” Exod. 1:15 16) 1 1 -1 9 0 “tw://bible.?id=2.1.22|AUTODETECT|” ). But in spite of Pharaoh s inhuman decrees, the Hebrews continued to increase in numbers. As a last resort, Pharaoh ordered that all the Hebrew male babies be thrown into the Nile 7 1 -1 9 0 “tw://bible.?id=2.1.22|AUTODETECT|” Exod. 1:22) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.2.16|AUTODETECT|” Two observations are pertinent. First, the destruction of the male babies in Egypt parallels the killing of the male infants in Bethlehem when Jesus was born 7 1 -1 9 0 “tw://bible.?id=40.2.16|AUTODETECT|” Matt. 2:16) 1 1 -1 9 0 0 ).��28�� The lives of both Moses and Jesus are spared, and Moses serves as a type of Christ. Second, through Pharaoh s continued cruelty to the Israelites, God prepared them for their freedom and exodus and gave them a desire to travel to the Promised Land.) 1 1 2 8 0 0 20. At this time, Moses was born and he was a handsome child to God. For three months he was taken care of in his father s house. 21. And after he was abandoned, Pharaoh s daughter adopted him and brought him up as her own son. 22. Moses was instructed in all the wisdom of the Egyptians, and he was powerful in words and deeds. ) 1 1 2 8 0 “tw://bible.?id=2.2.1-2.2.2|AUTODETECT|” In these critical days, Moses was born into the family of a Levite 7 1 -1 9 0 “tw://bible.?id=2.2.1-2.2.2|AUTODETECT|” Exod. 2:1 2) 1 1 -1 9 0 “tw://bible.?id=2.2.2|AUTODETECT|” ). The family included two older children: Moses sister, Miriam, and his brother, Aaron. The Old Testament account and the writer of Hebrews state that Moses was handsome 7 1 -1 9 0 “tw://bible.?id=2.2.2|AUTODETECT|” Exod. 2:2) 1 1 -1 9 0 “tw://bible.?id=58.11.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.11.23|AUTODETECT|” Heb. 11:23) 1 1 -1 9 0 0 ). The literal translation, [Moses] was a handsome child to God, perhaps is a Semitic idiom that means exceedingly fair. ��29�� The New International Version has the reading, he was no ordinary child. ) 1 1 2 8 0 0 Moses parents accepted this beautiful child as a gift from God and therefore were not minded to abandon him. For three months, they protected him from the searching eyes and ears of Pharaoh s soldiers. But the time came to give him up. His parents fashioned a basket made of papyrus leaves sealed with tar and pitch; having put Moses in it, they hid the basket and child among the reeds of the Nile. They instructed their daughter, Miriam, to watch Moses. Incidentally, the name Moses sounds like a Hebrew word that means drawn out [of the water]. ) 1 1 2 8 0 “tw://bible.?id=2.2.10|AUTODETECT|” The daughter of Pharaoh came to the river to bathe. When her attendants saw the baby, they drew him out of the water and brought Moses to the princess. She adopted him as her son and reared him in the royal palace 7 1 -1 9 0 “tw://bible.?id=2.2.10|AUTODETECT|” Exod. 2:10) 1 1 -1 9 0 “tw://bible.?id=11.4.30|AUTODETECT|” ).��30�� We see God s providence in protecting Moses at a time when other Hebrew infants died because of Pharaoh s cruelty. Yet Moses himself became part of Pharaoh s family when the princess adopted him. Although the Old Testament Scriptures do not relate Moses training at the royal court, Stephen follows tradition and discloses that Moses received an education in all the wisdom of the Egyptians. ��31�� In ancient times, Egypt was a great center of learning, knowledge, and wisdom 7 1 -1 9 0 “tw://bible.?id=11.4.30|AUTODETECT|” I Kings 4:30) 1 1 -1 9 0 0 ). Moses probably was instructed in philosophy, mathematics, literature, and rhetoric. These disciplines qualified him for a leadership role. Stephen is brief and to the point. He says only that Moses was powerful in words and deeds. ) 1 1 2 8 0 “tw://bible.?id=2.4.10|AUTODETECT|” Of course, as leader of the Israelites Moses repeatedly demonstrates his ability to speak well in the presence of Pharaoh or in addressing the people of Israel. His self-evaluation that he is slow of speech 7 1 -1 9 0 “tw://bible.?id=2.4.10|AUTODETECT|” Exod. 4:10) 1 1 -1 9 0 0 ) must be understood as an excuse to be relieved of the task God put before him. The Old Testament reveals that not Aaron but Moses speaks eloquently and performs numerous miracles. Indeed, Moses was powerful in word and deed.) 1 17 2 8 0 0 ) Greek Words, Phrases, and Constructions in 7:17 22) Verse 17) ����� this compound is not translated literally but is regarded as a temporal adverb .) a��������� in the early church, the verb A�������� was given the technical meaning to make one s confession. Scribes, therefore, were ready to alter this reading to either ��������� (to promise) or @������ (to swear). However, A�������� in this context means to promise. ��32��) Verse 19) ��� ������ the singular definite article in the genitive case with the present infinitive normally expresses purpose. Here the intention seems to be result: so as to make. ��33�� Also, the combination �0� �� with the present infinitive ������������ in this sentence expresses hypothetical result.) Verses 21 22) �������� �P��� the genitive case in both the aorist passive participle and the pronoun signifies the genitive absolute construction.) �0� with �P��� as a predicate accusative, this prepositional phrase means as a son. ) ���� ����� with the noun wisdom in the abstract, the preceding adjective can mean either every or all. ��34��) ) ) d. Moses Departure) 7:23 29) The next paragraph in Stephen s speech reveals Moses age and his inability to give leadership. Although Moses is forty years of age, he is not yet ready to be Israel s leader.

He needs additional time to prepare himself for the task God is giving him.) 23. When Moses was about forty years old, he decided to visit his fellow countrymen, the Israelites. 24. And when he saw one of them being treated unjustly by an Egyptian, he came to his help; he avenged the oppressed by striking down the Egyptian. 25. He supposed that his fellow countrymen would understand that God was using him to deliver them, but they did not understand. ) 1 1 2 8 0 “tw://bible.?id=2.2.11|AUTODETECT|” a. When Moses was about forty years old. The Old Testament does not say how old Moses was when he fled to Midian. It merely reports that Moses was grown 7 1 -1 9 0 “tw://bible.?id=2.2.11|AUTODETECT|” Exod. 2:11) 1 1 -1 9 0 “tw://bible.?id=58.11.24|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=58.11.24|AUTODETECT|” Heb. 11:24) 1 1 -1 9 0 “tw://bible.?id=2.7.7|AUTODETECT|” ). However, we learn that Moses was 80 when he stood before Pharaoh with his brother, Aaron 7 1 -1 9 0 “tw://bible.?id=2.7.7|AUTODETECT|” Exod. 7:7) 1 1 -1 9 0 “tw://bible.?id=5.34.7|AUTODETECT|” ), and that he was 120 years old when he died 7 1 -1 9 0 “tw://bible.?id=5.34.7|AUTODETECT|” Deut. 34:7) 1 1 -1 9 0 0 ). Jewish tradition relates that Moses was 40 years of age when he fled Egypt, that he lived in Midian for 40 years, and that he led the Israelites for 40 years. Therefore, his life is divided into three equal periods of 40 years each.��35��) 1 1 2 8 0 “tw://bible.?id=58.11.24-58.11.25|AUTODETECT|” b. He decided to visit his fellow countrymen, the Israelites. The writer of Hebrews explains that Moses did not want to be known as the son of Pharaoh s daughter but cast his lot with the people of God, who were ill-treated by Pharaoh 7 1 -1 9 0 “tw://bible.?id=58.11.24-58.11.25|AUTODETECT|” Heb. 11:24 25) 1 1 -1 9 0 “tw://bible.?id=58.11.26|AUTODETECT|” ). Moses identified himself with the descendants of Abraham, God s covenant people. In spite of his training at Pharaoh s palace, he was an Israelite at heart. Accordingly, at the age of forty Moses decided to visit his fellow Israelites. Not only did he claim to be a physical descendant of Abraham when he determined to associate with the oppressed Hebrew slaves; he also knew that he was a spiritual descendant of Abraham because of his faith in God 7 1 -1 9 0 “tw://bible.?id=58.11.26|AUTODETECT|” Heb. 11:26) 1 1 -1 9 0 0 ).��36�� The Greek text literally has, it came up in his heart to visit his brothers, the sons of Israel. That is, God worked in his heart so that he decided to cast his lot with the Israelites. And thus the word visit in this verse means more than a social meeting; it implies helping someone in need.) 1 1 2 8 0 0 c. And when he saw one of them being treated unjustly. When Moses left the royal palace to be with the Israelites, he risked the wrath of Pharaoh for breaking Egyptian family ties in favor of Hebrew identification. Moreover, he also ran the risk of being misunderstood by the Israelites, who saw him as a member of Pharaoh s family.) 1 1 2 8 0 “tw://bible.?id=2.2.12|AUTODETECT|” When Moses observed an Egyptian abusing an Israelite, he came to the rescue by striking the Egyptian oppressor so that he died. The Western text of Greek manuscripts, following the Old Testament account, adds that Moses buried him in the sand 7 1 -1 9 0 “tw://bible.?id=2.2.12|AUTODETECT|” Exod. 2:12) 1 1 -1 9 0 “tw://bible.?id=4.12.3|AUTODETECT|” ). Apart from the question whether Moses had any justification for taking the law into his own hands, the event proved that Moses disqualified himself for the role of leadership. Moses had to learn the lesson of meekness 7 1 -1 9 0 “tw://bible.?id=4.12.3|AUTODETECT|” Num. 12:3) 1 1 -1 9 0 0 ) to become an effective leader.) 1 1 2 8 0 “tw://bible.?id=1.15.13|AUTODETECT|” d. He supposed that his fellow countrymen would understand that God was using him to deliver them. ��37�� Moses was of the opinion that he was God s appointed man to deliver the Israelites and that they would acknowledge him as their leader. He was a mature person who had been fully educated in Egyptian learning. He had a genuine faith in Israel s God, who had promised to deliver his people from slavery four hundred years after he gave Abraham the promise to inherit Canaan 7 1 -1 9 0 “tw://bible.?id=1.15.13|AUTODETECT|” Gen. 15:13) 1 1 -1 9 0 0 ). The Israelites treasured this knowledge, perhaps through oral tradition, and patiently waited for their freedom. However, even if Moses was acquainted with this divine prophecy, his fellow countrymen did not accept him as their deliverer. Stephen says, they did not understand. ) 1 2 2 8 0 0 26. Then on the following day he came upon two Israelites who were fighting and he tried to reconcile them. He said, Men, you are brothers. Why are you hurting each other? 27. But the one who was mistreating his fellow countryman said, Who made you a ruler and judge over us? 28. Do you want to kill me as you killed the Egyptian yesterday? 29.

When Moses heard this, he fled and became a refugee in the land of Midian and had two sons. ) a. Then on the following day. The next day proved to be Moses watershed. By returning to the Israelites, he indicated that his break with the royal family was permanent. He expected his countrymen to accept him as their God-given leader who would deliver them from cruel slavery. However, he was sadly mistaken.

When he returned to the Israelites, he saw two of them fighting with the intent of hurting each other. Moses tried to intervene as peacemaker. He stopped them and said, Men, you are brothers. Why are you hurting each other? ) 1 1 2 8 0 “tw://bible.?id=2.2.13|AUTODETECT|” At this point, Stephen does not follow the Old Testament text but gives the drift of Moses original question, Why are you hitting your fellow countryman? 7 1 -1 9 0 “tw://bible.?id=2.2.13|AUTODETECT|” Exod. 2:13) 1 1 -1 9 0 0 ). Note that Moses stressed the concept brothers not in the sense that these two men belonged to one family but rather that they were members of the Hebrew race. Moses, therefore, called attention to their (and his) shared nationality. When he asked why they were trying to hurt each other, he indirectly referred to wounds the Israelite slaves received from Egyptian overseers. Moreover, he inadvertently called attention to his own forceful and fatal attack on an Egyptian.) 1 1 2 8 0 0 b. Who made you a ruler and judge over us? Instead of finding rapport with the men he was trying to help, Moses encountered repudiation and rebuff. The Israelite who was hurting his countryman pushed Moses aside, not physically but verbally, with an attack that made Moses cringe. He bluntly challenged Moses authority to come to the Israelites as a ruler and judge. With this question, the self-appointed spokesman for the Hebrew nation rejected Moses as the man called by God to deliver his people. This rejection was both physical and spiritual. The Israelite, recognizing in Moses evidences of Egyptian culture, refused to recognize Moses as an Israelite. And in his spiritual blindness, he closed his eyes to God s plan of salvation.) 1 1 2 8 0 “tw://bible.?id=2.2.15|AUTODETECT|” c. Do you want to kill me as you killed the Egyptian yesterday? For the words of this Israelite, Stephen quotes exactly from the Septuagint. The answer that the Israelite expected, of course, had to be negative. This question drove Moses to despair. He could not return to Pharaoh s court after breaking ties with the royal family. He knew that when Pharaoh heard of the Egyptian s death, he would try to kill Moses 7 1 -1 9 0 “tw://bible.?id=2.2.15|AUTODETECT|” Exod. 2:15) 1 1 -1 9 0 0 ). Conversely, Moses would find no shelter among the Israelites; the rude rebuff of the Hebrew spokesman indicated as much. There was nothing left for Moses to do but flee and become a refugee in a foreign land.) 1 1 2 8 0 “tw://bible.?id=2.3.1|AUTODETECT|” d. He fled and became a refugee in the land of Midian. Because the Midianites were nomads who with their flocks sought pasture anywhere, the exact boundaries of Midian cannot be defined accurately. Most scholars place it on the east side of the Gulf of Aqabah, in modern Saudi Arabia. Perhaps it extended to or included the Sinai Peninsula, for Moses led Jethro s flock to the far side of the desert near Horeb (Sinai). Scripture calls Jethro, who was Moses father-in-law, the priest of Midian 7 1 -1 9 0 “tw://bible.?id=2.3.1|AUTODETECT|” Exod. 3:1) 1 1 -1 9 0 0 ). This was the place where Moses fled from the presence of Pharaoh and was an alien for forty years.��38��) 1 1 2 8 0 “tw://bible.?id=2.2.16-2.2.22|AUTODETECT|” e. And had two sons. Purposely Stephen adds that Moses had two sons. In the historical context to which Stephen refers, Moses fled to Midian, was welcomed into Jethro s home, and married Zipporah, one of Jethro s seven daughters, but had only one son 7 1 -1 9 0 “tw://bible.?id=2.2.16-2.2.22|AUTODETECT|” Exod. 2:16 22) 1 1 -1 9 0 “tw://bible.?id=2.18.3-2.18.4|AUTODETECT|” ). From a later account that describes the exodus, we learn that Moses had two sons, Gershom and Eliezer. Stephen calls to mind this later passage because it gives and explains the names of Moses sons: Gershom means an alien there, and Eliezer means my God is [my] helper 7 1 -1 9 0 “tw://bible.?id=2.18.3-2.18.4|AUTODETECT|” Exod. 18:3 4) 1 1 -1 9 0 0 ). Moses never became a Midianite during his forty-year stay with Jethro. As the names of his sons reflect, Moses remained a foreigner who put his trust in Israel s God.) 1 3 2 8 0 0 ) Doctrinal Considerations in 7:23 29) We make three observations:) 1 1 2 8 0 “tw://bible.?id=43.1.11|AUTODETECT|” a. Type. The parallel between Moses and Christ is striking. Moses, the leader of Israel, was destined to deliver his people from the bondage of slavery in Egypt. Jesus was sent by God to deliver his people from the bondage of sin and death. Moses came as a native Hebrew to his own people, who flatly rejected him and caused him to flee to Midian. Jesus was born in Bethlehem, but when he came as a teacher to his own people, they rejected and killed him 7 1 -1 9 0 “tw://bible.?id=43.1.11|AUTODETECT|” John 1:11) 1 1 -1 9 0 0 ). Moses was exalted by God, who commissioned him in the desert to lead the Israelites out of Egypt, the land of their captivity, into the freedom of the Promised Land. God also exalted Jesus by raising him from the dead. Jesus delivers his people from the bondage of sin and spiritual death and grants them freedom in the kingdom of heaven. The difference in this parallel is that Moses came to Israel as a servant in the name of God, but in Jesus God himself comes to his people and saves them.) 1 1 2 8 0 “tw://bible.?id=5.18.15|AUTODETECT|” Stephen explains that Moses is a type and forerunner of Christ (v. 37) and quotes a prophecy given to Moses. Moses was told that God would raise up a prophet like him from among his brothers 7 1 -1 9 0 “tw://bible.?id=5.18.15|AUTODETECT|” Deut. 18:15) 1 1 -1 9 0 “tw://bible.?id=5.18.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.18.18|AUTODETECT|” 18) 1 1 -1 9 0 0 ). And Jesus fulfilled that prophecy.) 1 6 2 8 0 0 b. Rejection. Stephen clearly shows that the Israelites rejected Moses as their deliverer, and thus he touches a theme that is relevant to Israel. The theme of rejection not only appears in Stephen s speech (vv. 27, 35, 39), but also prevails throughout Israel s history. The Jewish people are notorious for rejecting the grace of God. In his address, Stephen wants to remind his audience of this negative characteristic that has obstructed Israel s relationship with God.) c.

Honor for Moses. In this part of his speech, Stephen leaves no doubt that he has great respect for Moses. Therefore, the accusations of his opponents, who say that he blasphemed Moses, are unfounded.) ) Greek Words, Phrases, and Constructions in 7:23 27) Verse 23) �������� �P�� this is a favorite verb in Luke s writings. Note the imperfect tense in the passive voice . The verb form conveys a sense of approximation.) 1 1 2 8 0 “tw://bible.?id=23.65.16|AUTODETECT|” ���� this is a typical Semitic construction: it came up in his heart 7 1 -1 9 0 “tw://bible.?id=23.65.16|AUTODETECT|” Isa. 65:16) 1 1 -1 9 0 “tw://bible.?id=24.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.3.16|AUTODETECT|” Jer. 3:16) 1 1 -1 9 0 “tw://bible.?id=26.38.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.38.10|AUTODETECT|” Ezek. 38:10) 1 1 -1 9 0 0 ). The subject of the verb is the infinitive ����������� (to visit).) 1 12 2 8 0 0 Verse 24) ������ from the verb �������, which occurs once in the entire New Testament. In the middle voice, it is translated to assist [a friend]. ��39��) Verses 26 27) ����������� this is the imperfect active of ���������� (I reconcile). The imperfect is conative: he tried to reconcile them. ) ������ from ����� (I push aside), the form is the aorist middle: he pushed Moses away from himself. See also verse 39.) ) ) e. Moses Mission) 7:30 36) Here Stephen states that the second period of forty years in the life of Moses has come to an end. The last forty-year period comprises Moses mission of leading the people of Israel out of Egypt, through the Red Sea, and in the desert.

Moses needed forty years of schooling at Pharaoh s palace and forty years of training in the desert before he was fully prepared to serve God. (Incidentally, many other leaders spent time in the desert to prepare themselves for consecrated service [e.g., David, Elijah, John the Baptist, Jesus, and Paul].)) 30. And after forty years had passed, an angel appeared to Moses in the flames of a burning bush in the desert near Mount Sinai. 31. When Moses saw it, he was amazed at the sight. As he approached to look at it more closely, there was the voice of the Lord: 32. I am the God of your fathers, the God of Abraham, Isaac, and Jacob. Moses was trembling and did not dare to look. ) Stephen continues to relate the history of Moses by going through the Book of Exodus.

He appears to have committed the account to memory, for in numerous places he provides word-for-word quotations from the Septuagint. Here is a man who knows the Scriptures and is able to expound them. He relates the account of Moses mission.) 1 1 2 8 0 “tw://bible.?id=2.3.12|AUTODETECT|” a. And after forty years had passed, an angel appeared to Moses. At the age of eighty, after being with Jethro for forty years, Moses led Jethro s flock into the southern part of the Sinai Peninsula near Mount Sinai 7 1 -1 9 0 “tw://bible.?id=2.3.12|AUTODETECT|” Exod. 3:12) 1 1 -1 9 0 “tw://bible.?id=2.19.11-2.19.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.19.11-2.19.13|AUTODETECT|” 19:11 13) 1 1 -1 9 0 “tw://bible.?id=5.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.1.6|AUTODETECT|” Deut. 1:6) 1 1 -1 9 0 “tw://bible.?id=2.3.2|AUTODETECT|” ). While there, he noticed a bush that continued to burn without being consumed 7 1 -1 9 0 “tw://bible.?id=2.3.2|AUTODETECT|” Exod. 3:2) 1 1 -1 9 0 “tw://bible.?id=2.3.2|AUTODETECT|” )��40�� As he approached the bush to have a closer look at this strange spectacle, he heard the voice of God. Stephen explains that the angel is the Lord (v. 31), that is, God himself 7 1 -1 9 0 “tw://bible.?id=2.3.2|AUTODETECT|” Exod. 3:2) 1 1 -1 9 0 “tw://bible.?id=2.3.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.3.7|AUTODETECT|” 7) 1 1 -1 9 0 0 ). Some interpreters understand the angel to be the pre-incarnate Son of God. For example, John Calvin states that God never communicates with man except through Christ.��41�� But in this context, the evidence is insufficient to conclude that Stephen is referring to Christ. We say rather that the angel bears the authority and presence of God Himself. ��42��) 1 1 2 8 0 “tw://bible.?id=2.13.21|AUTODETECT|” God appeared in the flames of a burning bush and does so in conformity with many of his appearances in flame. Thus, God was a pillar of fire by night to the Israelites as they traveled through the desert 7 1 -1 9 0 “tw://bible.?id=2.13.21|AUTODETECT|” Exod. 13:21) 1 1 -1 9 0 “tw://bible.?id=2.19.18|AUTODETECT|” ); at the time of the giving of the law, God descended on Mount Sinai in fire 7 1 -1 9 0 “tw://bible.?id=2.19.18|AUTODETECT|” Exod. 19:18) 1 1 -1 9 0 “tw://bible.?id=11.18.24|AUTODETECT|” ; also compare ) 7 1 -1 9 0 “tw://bible.?id=11.18.24|AUTODETECT|” I Kings 18:24) 1 1 -1 9 0 “tw://bible.?id=11.18.38|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=11.18.38|AUTODETECT|” 38) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.12.21|AUTODETECT|” b. When Moses saw it, he was amazed at the sight. God kindled Moses curiosity, and when Moses approached the burning bush, God spoke to him. God bridged the centuries and identified himself as the God of the three patriarchs: Abraham, Isaac, and Jacob. The covenant he made with Abraham and the promises he gave the patriarch were real. God would fulfill his word and redeem his people Israel from bondage. No wonder that Moses trembled and did not dare to look at the bush. Moses again trembled with fear when God spoke from Mount Sinai 7 1 -1 9 0 “tw://bible.?id=58.12.21|AUTODETECT|” Heb. 12:21) 1 1 -1 9 0 0 ). He realized that he stood in the presence of God. Yet God called Moses and commissioned him to the task of leading his people out of Egypt.) 1 1 2 8 0 0 33. Then the Lord said to him: Remove the sandals from your feet, for the place where you are standing is holy ground. 34. I have indeed seen the mistreatment of my people in Egypt and heard their groaning. I have come down to deliver them. Come now, I will send you to Egypt. ) 1 1 2 8 0 “tw://bible.?id=6.5.15|AUTODETECT|” a. Holiness. Moses realized that he was standing in the presence of the holy God, whose presence sanctified even the ground where Moses stood 7 1 -1 9 0 “tw://bible.?id=6.5.15|AUTODETECT|” Josh. 5:15) 1 1 -1 9 0 0 ). Moses was standing in the sanctuary of God, so to speak, and had to loosen and take off his sandals. Orientals still do so when they enter temples, sanctuaries, and even their own homes. They show utmost care not to defile that which is sacred and clean.) 1 6 2 8 0 0 Stephen transposes the sequence the Exodus account gives. In this account, God first told Moses to take off his shoes and then revealed himself as the God of the patriarchs (3:5 6). The sequence has no bearing on the importance of the event. God showed Moses that even the area of a burning desert bush is holy when God is present. And Stephen uses this incident to tell his Sanhedrin audience that God s sacred presence is not limited to the Jerusalem temple. Elizabeth Barrett Browning captured the essence of God s presence in the burning bush when she said:) Earth s crammed with heaven) And every common bush afire with God;) But only he who sees takes off his shoes,) The rest sit round it and pluck blackberries.) Notice that before the bush began to burn, the ground was no more holy than any other place in the Sinai Peninsula. Also, the space occupied by the burning bush became holy only for the time God s glory was present.��43�� Any place on earth, then, is holy when God meets man who worships him.) 1 1 2 8 0 “tw://bible.*?id=2.4.19|AUTODETECT|” b. Commission. Moses spent forty years in Midian as a shepherd while the Israelites suffered from the cruelties of Egyptian slave drivers. He fled to the freedom of Midian; conversely, the Israelites could not escape but languished in misery. No doubt Moses thought about God s people and the promise of their deliverance. When God said that he had really taken note of their oppression and had really heard their groaning, God revealed that his covenant and his promises to Abraham were still valid.

God spoke in human terms and Hebraic idiom when he said he had really seen the misery of the Israelites and had really heard their cries for deliverance. Also, God said that he had come down to deliver them. He commissioned Moses as his servant to set his people free: Come now, I will send you to Egypt. The time for the redemption of Israel had arrived and God chose Moses as the man to achieve this task. The short command, Come now, meant that Moses had to leave Midian and return to the people who had rejected him. He did not have to fear the Egyptians who wanted to kill him, for God revealed to Moses that they had died 7 1 -1 9 0 “tw://bible.*?id=2.4.19|AUTODETECT|” Exod. 4:19) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 35. This is the same Moses whom the Israelites rejected when they said, Who made you ruler and judge? This man God sent as ruler and deliverer with the help of the angel who appeared to him in the bush. 36. He led them out of Egypt, having performed miracles and signs in Egypt, at the Red Sea, and in the desert for forty years. ) a. This is the same Moses. Stephen no longer recounts the history of Moses as such.

He now begins to interpret the significance of the event by showing that Moses returned to the same people who forty years earlier had rejected him with the question, Who made you ruler and judge? Stephen calls attention to Moses as a person by using the demonstrative pronoun this [one] to describe Moses. He stresses the theme of rejection to which the history of Israel s desert journey testifies. The parallel between Moses rejected by the Israelites and the Christ repudiated by the Jews is obvious.) b. This man God sent as ruler and deliverer. The Israelite who forty years earlier asked Moses, Who made you a ruler and judge over us? (v. 27) represented the nation Israel that rejected God s grace.

In spite of Israel s rebuff, God sent Moses with power and authority as a ruler and deliverer. Note the difference in wording, for the word deliverer has taken the place of judge. A judge is able to deliver a person from an adversary who has brought charges against him. A deliverer redeems a nation from the oppression of another nation.��44��) 1 1 2 8 0 “tw://bible.?id=2.6.6|AUTODETECT|” Notice that the terms ruler and deliverer actually point to Christ. First, Moses was Israel s ruler as the father of this nation. The apostles proclaimed Jesus as Prince, which in the Greek is a word related to ruler (e.g., 5:31). Next, the Israelites knew that God would redeem them from the yoke of the Egyptians 7 1 -1 9 0 “tw://bible.?id=2.6.6|AUTODETECT|” Exod. 6:6) 1 1 -1 9 0 “tw://bible.?id=19.19.14|AUTODETECT|” ), for God is the redeemer of Israel 7 1 -1 9 0 “tw://bible.?id=19.19.14|AUTODETECT|” Ps. 19:14) 1 1 -1 9 0 “tw://bible.?id=19.78.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.78.35|AUTODETECT|” 78:35) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.24.21|AUTODETECT|” When Stephen utters the expression redeemer in the Sanhedrin, he touches the deepest longing of his contemporaries. This longing was expressed eloquently by the two men on the way to Emmaus: We were hoping that [Jesus] was the one who was going to redeem Israel 7 1 -1 9 0 “tw://bible.?id=42.24.21|AUTODETECT|” Luke 24:21) 1 1 -1 9 0 0 ; and compare 2:38). By calling Moses both a ruler and deliverer, Stephen tells his listeners that in this double aspect Moses is a type of Christ.��45��) 1 5 2 8 0 0 c. With the help of the angel. God commissioned Moses when he spoke to him from the burning bush. And God gave him divine power and authority to address Pharaoh and the elders of Israel. Moses received power to perform miracles and signs with respect to the ten plagues in Egypt, the crossing of the Red Sea and the drowning of Pharaoh s army, and the protecting care for the Israelites in the desert for forty years. The expression miracles and signs unmistakably points to Jesus Christ, who during his earthly ministry demonstrated in word and deed that God had commissioned him to redeem his people.) ) Greek Words, Phrases, and Constructions in 7:30 36) Verse 30) ��� the genitive absolute occurs frequently in this chapter (e.g., vv. 21, 31).) 1 1 2 8 0 “tw://bible.?id=2.3.2|AUTODETECT|” ������ here the noun is without the definite article and the qualification ��������� 7 1 -1 9 0 “tw://bible.?id=2.3.2|AUTODETECT|” Exod. 3:2) 1 1 -1 9 0 0 [LXX]). The angel is the voice of the Lord (v. 31), God (v. 32), and the Lord (v. 33).) 1 8 2 8 0 0 Verse 31) �������� the imperfect tense is descriptive.) ���������� this aorist active infinitive discloses the perfective sense of the compound form. It describes the completion of a mental process. ��46��) Verse 34) 0�|� �6��� two forms, the one an aorist participle and the other the aorist active of A��� (I see), are a Semitism that reflects the Hebrew infinitive absolute construction. It expresses emphasis.) �������� although the future indicative is expected (I will send), the extraordinary subjunctive with futuristic meaning appears.��47��) Verse 35) ������ this demonstrative pronoun referring to Moses occurs six times in this passage (vv. 35 40). For emphasis, it stands at the beginning of each sentence (vv. 35 [twice], 36, 37, 38).) 1 1 2 8 0 “tw://bible.?id=19.19.14|AUTODETECT|” �������� we should not translate this noun deliverer without considering the meaning of ������ (I free by paying a ransom). In Scripture, the noun is used twice for God 7 1 -1 9 0 “tw://bible.?id=19.19.14|AUTODETECT|” Pss. 19:14) 1 1 -1 9 0 “tw://bible.?id=19.78.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.78.35|AUTODETECT|” 78:35) 1 1 -1 9 0 “tw://bible.?id=44.7.35|AUTODETECT|” [LXX]), once for Moses 7 1 -1 9 0 “tw://bible.?id=44.7.35|AUTODETECT|” Acts 7:35) 1 1 -1 9 0 0 ), but never for Jesus.) 1 10 2 8 0 0 ��������� in English, the perfect tense cannot be expressed in the context of this sentence. Translations have the simple past tense sent. However, the perfect shows lasting result.) �z� ����� literally with the hand, the expression is a direct translation from the Hebrew. It means with the help. ) Verse 36) ������� ������� the aorist tense of the participle should not be taken too strictly, for it also applies to the miracles and signs Moses performed during the forty-year desert journey. The aorist tense of the verb ������� is culminative and refers to the entire journey.) ) ) f. Moses Teaching) 7:37 43) If anyone in Stephen s audience fails to realize that there is a direct parallel between Moses and Jesus, let him hear a prophecy God gave Moses.

This prophecy compares Moses with another prophet whom God would raise up from the Jewish people. Quoting this prophecy, Stephen says,) 37. This is the Moses who said to the Israelites, God will raise up a prophet for you from your brothers as he raised me up. ) 1 1 2 8 0 “tw://bible.?id=43.1.19-43.1.21|AUTODETECT|” In his remarks to the members of the Sanhedrin, Stephen is emphatic. He tells them that this Moses about whom he has been speaking is the man who gave the Israelites a divine prophecy that reveals the coming of the Prophet. To be sure, the wording of this prophecy does not have the definite article before the term prophet. But from the New Testament and other sources (Samaritan, Qumran, and Jewish literature) we learn that the people of Jesus day were expecting the coming of the Prophet 7 1 -1 9 0 “tw://bible.?id=43.1.19-43.1.21|AUTODETECT|” John 1:19 21) 1 1 -1 9 0 “tw://bible.?id=43.7.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.7.40|AUTODETECT|” 7:40) 1 1 -1 9 0 0 ).��48�� Moreover, in the temple courts Peter proclaimed the fulfillment of Moses prophecy (3:22). Accordingly, everyone in the Sanhedrin knew that none other than Jesus Christ of Nazareth had come as the prophet foretold by Moses.) 1 1 2 8 0 0 38. This is the one who was in the assembly in the desert with the angel who was speaking to him at Mount Sinai and with our fathers. He received living oracles to pass on to us. ) 1 1 2 8 0 “tw://bible.?id=2.20.1-2.20.17|AUTODETECT|” a. This is the one who was in the assembly. Once again Stephen stresses that Moses is the one who reveals God s law. What did Moses do? He served as mediator between God and the people of Israel when God gave them the Ten Commandments in the desert at Mount Sinai 7 1 -1 9 0 “tw://bible.?id=2.20.1-2.20.17|AUTODETECT|” Exod. 20:1 17) 1 1 -1 9 0 “tw://bible.?id=5.4.10|AUTODETECT|” ). Moses was in the assembly. The Greek at this point has the word ekklsia, which literally means church. ��49�� The term, of course, describes the people of Israel assembled at Mount Sinai to hear God giving them the Decalogue 7 1 -1 9 0 “tw://bible.?id=5.4.10|AUTODETECT|” Deut. 4:10) 1 1 -1 9 0 “tw://bible.?id=2.3.1|AUTODETECT|” ). Modern translations, therefore, have the reading assembly or congregation. F. F. Bruce observes, As Moses was with the ������� then, Christ is with his ������� now, and it is still a pilgrim �������, the assembly in the wilderness. ��50�� Moses did not receive the law in the tabernacle when God dwelled among the Israelites, but he received the Decalogue on top of Mount Sinai. Notice that earlier God had commissioned Moses near this same mountain 7 1 -1 9 0 “tw://bible.?id=2.3.1|AUTODETECT|” Exod. 3:1) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=2.20.1|AUTODETECT|” b. The angel who was speaking to him & and [to] our fathers. The Old Testament account reveals that God himself spoke to the Israelites from Mount Sinai 7 1 -1 9 0 “tw://bible.?id=2.20.1|AUTODETECT|” Exod. 20:1) 1 1 -1 9 0 “tw://bible.?id=5.5.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.4|AUTODETECT|” Deut. 5:4) 1 1 -1 9 0 “tw://bible.?id=2.31.18|AUTODETECT|” ). At a later time, God himself gave Moses two tablets of stone on which God had written the Ten Commandments 7 1 -1 9 0 “tw://bible.?id=2.31.18|AUTODETECT|” Exod. 31:18) 1 1 -1 9 0 “tw://bible.?id=5.9.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.9.10|AUTODETECT|” Deut. 9:10) 1 1 -1 9 0 0 ). But Jewish tradition, which Stephen transmitted to the Sanhedrin, taught that an angel served as a mediator between God and man and thus conveyed God s law to the people.��51��) 1 1 2 8 0 “tw://bible.*?id=5.30.19-5.30.20|AUTODETECT|” c. He received living oracles to pass on to us. Moses received numerous commandments (in addition to the Decalogue) which he taught the people. Stephen calls these laws living oracles. The term oracle signifies a short saying and aptly describes the individual commands God gave Moses. When Stephen says that these oracles are living, he proves to his audience that he has the greatest respect for the law of Moses.

We should not interpret the word living to mean that God uttered these laws in a living voice or that the laws themselves are life-giving.��52�� That is self-evident. These oracles are not fossils that time has preserved in rock. Rather, Moses tells the Israelites that the law of God is their life, for with it they are able to live their earthly lives to the fullest extent 7 1 -1 9 0 “tw://bible.?id=5.30.19-5.30.20|AUTODETECT|” Deut. 30:19 20) 1 1 -1 9 0 “tw://bible.?id=5.32.46-5.32.47|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.32.46-5.32.47|AUTODETECT|” 32:46 47) 1 1 -1 9 0 “tw://bible.?id=58.4.12|AUTODETECT|” ). Scripture repeatedly states that the Word of God is living 7 1 -1 9 0 “tw://bible.?id=58.4.12|AUTODETECT|” Heb. 4:12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 39. Our fathers refused to obey, however; they rejected him and in their hearts returned to Egypt. ) 1 1 2 8 0 “tw://bible.?id=4.14.4|AUTODETECT|” Stephen calls the rebellious Israelites in the desert our fathers, of whom he and his listeners are physical descendants. Our fathers, he says, did not wish to obey Moses and the teaching of the law. Stephen is not interested in reciting the history of Israel s desert journey. He mentions that the people rejected Moses leadership and contemplated returning to Egypt. Stephen alludes to the time when the twelve spies returned from their mission to explore Canaan. Although two spies, Caleb and Joshua, exhorted the Israelites to take possession of the land, the other ten spies spread the alarming news that Canaan was inhabited by giants. These ten so frightened the people that they told Moses and Aaron it would be better for them to return to Egypt and choose another leader 7 1 -1 9 0 “tw://bible.*?id=4.14.4|AUTODETECT|” Num. 14:4) 1 1 -1 9 0 0 ).) 1 9 2 8 0 0 The theme of Israel rejecting Moses is prevalent in Stephen s speech (see vv. 27, 35). Of course, the people did not return to Egypt, but, except for Caleb and Joshua, all those who were twenty years and older perished in the desert. Once again the parallel between Moses rejected by Israel in the desert and Jesus rejected by the Jews is evident. The members of the Sanhedrin were physical descendants of the Israelites who repudiated Moses and wanted to return to Egypt.) 40. They said to Aaron, Make for us gods who will go before us. For this Moses, who led us out of the land of Egypt, we do not know what has become of him. 41.

And they made a calf in those days; they offered a sacrifice to the idol and rejoiced in the works of their hands. ) Were the Israelites momentarily deceived by the ten spies? No, says Stephen, all along they rejected God, as history clearly shows. In spite of everything God did for his people ) all the miracles performed in Egypt,) the crossing of the Red Sea,) the daily manna and the provision of drinking water,) the cloud shielding them from the hot desert sun,) the pillar of fire protecting them at night) the Israelites nevertheless asked Aaron to make idols to lead them.) 1 1 2 8 0 “tw://bible.?id=2.32.1|AUTODETECT|” Stephen quotes almost word for word from the Greek translation of the Old Testament. While Moses was on Mount Sinai receiving the law, the people said to Aaron: Make for us gods who will go before us. For this Moses, who led us out of the land of Egypt, we do not know what has become of him 7 1 -1 9 0 “tw://bible.?id=2.32.1|AUTODETECT|” Exod. 32:1) 1 1 -1 9 0 “tw://bible.?id=2.32.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.32.23|AUTODETECT|” 23) 1 1 -1 9 0 0 ). They demonstrate that they have not put their faith in Israel s God but want to worship the idols of Egypt. They reject the one true God in favor of handmade images and assert that these lifeless objects will lead them. Note that they ask for gods, even though the only idol they make is the golden calf.) 1 1 2 8 0 “tw://bible.?id=2.24.9-2.24.11|AUTODETECT|” Furthermore, the Israelites renounce Moses as their leader in disparaging words: as for this fellow Moses who led us out of Egypt (NIV). They know that Moses has ascended to the top of Mount Sinai to receive God s law, but they express their impatience: We do not know what has become of him. Seventy elders of Israel, Aaron, and his sons Nadab and Abihu ascended Mount Sinai with Moses. They saw God and ate a covenant meal in his presence 7 1 -1 9 0 “tw://bible.?id=2.24.9-2.24.11|AUTODETECT|” Exod. 24:9 11) 1 1 -1 9 0 0 ). All these people were witnesses who could testify about God s glory and Moses mission, yet the people refused to accept their testimony.) 1 1 2 8 0 “tw://bible.?id=2.24.1-2.24.8|AUTODETECT|” In this state of mind, the Israelites deliberately broke the covenant God had made with them 7 1 -1 9 0 “tw://bible.?id=2.24.1-2.24.8|AUTODETECT|” Exod. 24:1 8) 1 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” ) and with Abraham their spiritual father 7 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” Gen. 17:7) 1 1 -1 9 0 0 ). They spurned the rich promises God had given them and refused to accept and keep his law. The contrast between Moses receiving the Ten Commandments on top of Mount Sinai and Israel worshiping a golden calf at the foot of that mountain could not be starker.) 1 1 2 8 0 0 With this illustration from Jewish history, Stephen recounts a chapter his contemporaries would rather ignore. Here is a report of an incident in which the most blatant sin of Israel is depicted: the rejection of the Lord God, whom the Israelites replaced with a golden calf.��53��) 1 1 2 8 0 “tw://bible.?id=2.32.20|AUTODETECT|” They made a calf in those days. Not Aaron, whom they chose as leader to replace Moses, but the people themselves fashioned an idol in the form of a calf. Actually, the calf was portrayed as the male gender and a symbol of fertility. Scholars assume that the Israelites made it from wood and overlaid it with gold, for Moses burned the idol with fire and ground it to powder 7 1 -1 9 0 “tw://bible.?id=2.32.20|AUTODETECT|” Exod. 32:20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=2.20.1-2.20.4|AUTODETECT|” They offered a sacrifice to the idol and rejoiced in the works of their hands. The Israelites deliberately transgressed God s law that states not to have other gods before him, not to make an idol of anything, and not to bow down and worship it 7 1 -1 9 0 “tw://bible.?id=2.20.1-2.20.4|AUTODETECT|” Exod. 20:1 4) 1 1 -1 9 0 “tw://bible.?id=5.5.7-5.5.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.7-5.5.8|AUTODETECT|” Deut. 5:7 8) 1 1 -1 9 0 “tw://bible.?id=2.32.6|AUTODETECT|” ). They brought burnt offerings and fellowship offerings to this idol and then indulged in a time of eating, drinking, and revelry 7 1 -1 9 0 “tw://bible.?id=2.32.6|AUTODETECT|” Exod. 32:6) 1 1 -1 9 0 0 ). In the Greek, the verb rejoiced indicates that their festivities lasted for some time.) 1 9 2 8 0 0 42. But God turned away and delivered them to worship the hosts of heaven, just as it is written in the book of the prophets:) You did not bring me sacrifices and offerings) for forty years in the desert,) O house of Israel, did you?) 43. You took along the tent of Moloch) and the star of your god Rephan,) and the images you made to worship them.) I will banish you beyond Babylon. ) Note these points:) 1 1 2 8 0 “tw://bible.?id=6.24.20|AUTODETECT|” a. God s judgment. Here Stephen changes from following the historical sequence of Israel s sin to making fitting observations. God turned away, Stephen says. This clause, however, should not be understood to mean that God merely turned himself away in disgust. Although God is disgusted, he avenges himself by bringing disaster upon those who have sinned against him 7 1 -1 9 0 “tw://bible.?id=6.24.20|AUTODETECT|” Josh. 24:20) 1 1 -1 9 0 “tw://bible.?id=23.63.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.63.10|AUTODETECT|” Isa. 63:10) 1 1 -1 9 0 0 ). Whereas he has been good to his people, he now withholds his blessing and turns his back to them.��54��) 1 1 2 8 0 “tw://bible.?id=45.1.24|AUTODETECT|” [God] delivered them to worship the hosts of heaven. Here is a parallel with Paul s description of people who indulge in sin. God allows sin to run its disastrous course in their lives as just punishment for their disobedience 7 1 -1 9 0 “tw://bible.?id=45.1.24|AUTODETECT|” Rom. 1:24) 1 1 -1 9 0 “tw://bible.?id=45.1.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.1.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=45.1.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.1.28|AUTODETECT|” 28) 1 1 -1 9 0 0 ). The hosts of heaven represent the heavenly bodies (sun, moon, and stars), which Israel worshiped at first secretly and later openly. Instead of worshiping the Creator, the Israelites looked up to the created spheres and revered them.��55��) 1 1 2 8 0 “tw://bible.?id=30.5.25-30.5.27|AUTODETECT|” b. History s record. Stephen now turns to the book of the twelve minor prophets, which the Jews considered one book in the canon of the Old Testament. Stephen quotes almost verbatim from the Greek translation of ) 7 1 -1 9 0 “tw://bible.?id=30.5.25-30.5.27|AUTODETECT|” Amos 5:25 27) 1 1 -1 9 0 0 .��56�� In this passage, the prophet reveals God s displeasure with Israel, first in the time of the desert journey, and second during the time of the kings of Israel and Judah until the exile to Babylon.) 1 1 2 8 0 “tw://bible.*?id=42.19.42-42.19.44|AUTODETECT|” God asks a rhetorical question to which the Israelites must answer negatively. You did not bring me sacrifices and offerings for forty years in the desert, O house of Israel, did you? Of course, the people offered sacrifices in the desert, as is evident from the institution of the Aaronic priesthood. However, during the time of the desert journey much was lacking and neglected in true worship. The Israelites who were twenty years and older did not serve God with dedication and love, for their hearts were not right with God. They worshiped idols instead of God.

Amos intimated to his contemporaries that God could do without sacrifices, as he had in the time of the exodus. Therefore, their offerings would not keep them from being exiled to Babylon.��57�� By implication, the sacrifices of Stephen s listeners would not keep the Jerusalem temple from eventual destruction 7 1 -1 9 0 “tw://bible.?id=42.19.42-42.19.44|AUTODETECT|” Luke 19:42 44) 1 1 -1 9 0 0 ). Worshiping God is not dependent on sacrifices.) 1 1 2 8 0 “tw://bible.?id=30.5.26|AUTODETECT|” c. Star Worship. You took along the tent of Moloch and the star of your god Rephan, and the images you made to worship them. The Greek text differs from the Old Testament wording in ) 7 1 -1 9 0 “tw://bible.?id=30.5.26|AUTODETECT|” Amos 5:26) 1 1 -1 9 0 0 , which has) 1 7 2 8 0 0 ) You have lifted up the shrine of your king,) the pedestal of your idols,) the star of your god ) which you made for yourselves. [NIV]) Except for pointing out the difference in the reading of this passage, we refrain from entering into a discussion on these variations. The Greek text mentions two names, Moloch and Rephan. These two names occur only once each in the New Testament. Moloch was the Canaanite-Phoenician god of the sky and sun, ��58�� or the planet Venus.��59�� Rephan (with many variations in spelling) is another name for the planet Saturn. In short, both names refer to the worship of heavenly bodies.) In their worship, the Israelites had degenerated to bowing before the stars in the sky. Perhaps they did so already during the forty-year period, because the text states that the Israelites lifted up the tent of Moloch. There is a parallel between idol worshipers carrying the tabernacle of a heathen god and Levites carrying the tabernacle of the Lord in the desert.) 1 1 2 8 0 “tw://bible.?id=14.36.15-14.36.21|AUTODETECT|” d. Divine Verdict. In the last sentence of Amos s quotation, I will banish you beyond Damascus (according to the Hebrew Bible and the Septuagint), Stephen looks at the text from a historical point of view. He freely changes the word Damascus to Babylon and obviously has in mind the exile of Judah s kingdom to Babylon 7 1 -1 9 0 “tw://bible.?id=14.36.15-14.36.21|AUTODETECT|” II Chron. 36:15 21) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 ) Practical Considerations in 7:39 43) 1 1 2 8 0 “tw://bible.?id=40.9.37|AUTODETECT|” During his ministry, Jesus often told his followers that the spiritual fields were ripe for the harvest, even though the workers were few in number 7 1 -1 9 0 “tw://bible.?id=40.9.37|AUTODETECT|” Matt. 9:37) 1 1 -1 9 0 “tw://bible.?id=42.10.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.2|AUTODETECT|” Luke 10:2) 1 1 -1 9 0 “tw://bible.?id=43.4.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=43.4.35|AUTODETECT|” John 4:35) 1 1 -1 9 0 0 ). On Pentecost and afterward, these words proved to be true when thousands upon thousands accepted Jesus as their Lord. The church grew, spreading from Jerusalem to Samaria and to the ends of the earth.) 1 30 2 8 0 0 Jesus instructed us to pray that the Lord of the harvest would be pleased to send out workers into that harvest field. And many believers respond to the call to serve the Lord. Countless people around the world preach and teach the gospel of Christ to untold millions. Even if this gospel has circled the globe and is proclaimed in all the major languages, the population of the world is increasing at a pace that is faster than the growth of the Christian church. Millions have not yet heard the good news of salvation in Christ.) Yet, Missionaries have worked and are working in some countries of the world without any measurable results. They feel the sharp edge of rejection by people belonging to other religions that have the protection and open support of the governments of these nations.

They experience Satan s enmity that is bent on eradicating the influence of the gospel. Seemingly, they stand alone in the service of the Lord, In the nineteenth century, Thomas Kelly eloquently expressed the rejection missionaries often experience:) Where no fruit appears to cheer them,) And they seem to toil in vain,) Then in mercy, Lord, draw near them,) Then their sinking hopes sustain;) Thus supported,) Let their zeal revive again.) In the midst of opposition,) Let them trust, O Lord, in Thee;) When success attends their mission,) Let Thy servants humbler be.) Never leave them) Till Thy face in heaven they see.) ) Greek Words, Phrases, and Constructions in 7:41 43) Verse 41) �P��������� the imperfect passive from �P�������� (I rejoice in) shows continued action in the past. The cause of rejoicing lies in the prepositional phrase � ���� ����� (in the works), which has a causal connotation.) Verse 42) ������� from ������ (I turn), the aorist active lacks a direct object. The verb is intransitive, not reflexive, and means turned away. ) Verse 43) �t� ������ notice the same expression in the next verse (v. 44), where it signifies the tabernacle of the Lord.) ������� this adverb is pressed into service as a preposition to mean beyond. It derives from �v ����� [����], to those parts. ) ) ) g. Tabernacle) 7:44 50) In this part of his speech, Stephen skillfully refutes one of the accusations leveled against him: you teach that Jesus of Nazareth will break down the temple (6:14).

He shows that although Israel has had a tabernacle and now has a temple, God is not bound to a structure which human hands have made.) 44. Our fathers had the tabernacle of testimony in the desert, just as God, who spoke to Moses, had commanded him to construct it according to the pattern which he had seen. ) a. Our fathers had the tabernacle of testimony In his speech, Stephen uses the expression our fathers eight times.��60�� The term applies to the forefathers of Stephen and his audience, from the sons of Jacob to the Israelites who conquered Canaan. Despite the fathers disobedience to God s instructions, Stephen still respectfully calls them our fathers. In the application of his speech (vv. 51 53), he dissociates himself from them and his listeners and says your fathers and you (vv. 51 52).) 1 1 2 8 0 “tw://bible.?id=2.27.21|AUTODETECT|” Here Stephen speaks of the Israelites who constructed the tabernacle in the desert. This structure he calls the tabernacle of testimony, which actually means the tabernacle that contains the testimony of the two tablets of stone on which God had inscribed the Ten Commandments.��61�� In the books of Moses, this tent is also known as the tabernacle of meeting 7 1 -1 9 0 “tw://bible.?id=2.27.21|AUTODETECT|” Exod. 27:21) 1 1 -1 9 0 “tw://bible.?id=2.27.21|AUTODETECT|” ). Following the wording of the Septuagint translation of ) 7 1 -1 9 0 “tw://bible.?id=2.27.21|AUTODETECT|” Exodus 27:21) 1 1 -1 9 0 0 , Stephen uses the term tabernacle of testimony to call attention once more to the law of Moses (6:11, 13; 7:38). Moreover, he elucidates the point that God wanted to live with his people in the desert. God gave them a structure where the Israelites could worship him and where he had placed the testimony of the Decalogue. Indeed, the Israelites had received a great privilege, for now they had a visible structure with the testimony of God s law.) 1 1 2 8 0 “tw://bible.?id=2.25.9|AUTODETECT|” b. Just as God, who spoke to Moses, had commanded, The plan to build a tabernacle did not originate with man but with God, who called Moses to the top of Mount Sinai. There God revealed to him a detailed pattern for constructing the tabernacle 7 1 -1 9 0 “tw://bible.?id=2.25.9|AUTODETECT|” Exod. 25:9) 1 1 -1 9 0 “tw://bible.?id=2.25.40|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.25.40|AUTODETECT|” 40) 1 1 -1 9 0 “tw://bible.?id=2.26.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.26.30|AUTODETECT|” 26:30) 1 1 -1 9 0 “tw://bible.?id=2.27.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.27.8|AUTODETECT|” 27:8) 1 1 -1 9 0 “tw://bible.?id=58.8.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.8.5|AUTODETECT|” Heb. 8:5) 1 1 -1 9 0 “tw://bible.?id=58.8.2|AUTODETECT|” ). Did God show Moses an original tabernacle from which Moses received a pattern? Or did the pattern for building this structure exist only in the mind of God? We simply do not know what Moses saw when he was with God on Mount Sinai. We know that Christ Jesus, as high priest, has gone through the heavenly tabernacle that is greater and more perfect than the one Moses made in the desert 7 1 -1 9 0 “tw://bible.?id=58.8.2|AUTODETECT|” Heb. 8:2) 1 1 -1 9 0 “tw://bible.?id=58.9.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.11|AUTODETECT|” 9:11) 1 1 -1 9 0 “tw://bible.?id=58.9.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.9.24|AUTODETECT|” 24) 1 1 -1 9 0 0 ). But where Scripture is silent, we also must be reticent.��62��) 1 1 2 8 0 “tw://bible.?id=2.31.1-2.31.6|AUTODETECT|” God gave Moses all the instructions about the building of the tabernacle and revealed to him the craftsmen whom he had chosen for the work 7 1 -1 9 0 “tw://bible.?id=2.31.1-2.31.6|AUTODETECT|” Exod. 31:1 6) 1 1 -1 9 0 0 ). While God was instructing Moses about the tabernacle and its workmen, the Israelites were worshiping the golden calf. The implied message Stephen conveys to the Sanhedrin is that even though God wants his people to worship him, Israel turns away in unbelief. He also alludes to the fact that Israel was without a sanctuary until Moses built a movable structure called the tabernacle. He means to say that, according to Scripture, the worship of God is not limited to a tabernacle or a temple.) 1 1 2 8 0 0 45. And when our fathers had received it from their fathers, they with Joshua brought it along while dispossessing the Gentiles, whom God expelled before them. It stayed there until the time of David. ) 1 1 2 8 0 “tw://bible.?id=6.3.14-6.3.17|AUTODETECT|” For thirty-eight years, the Levites moved the tabernacle from place to place in the desert as the Israelites traveled to the Promised Land. All the Israelites twenty years and older died in that desert, but they passed on the tabernacle to the next generation. Stephen respectfully calls this generation also our fathers. They were the people who, under the leadership of Joshua, took the tabernacle across the Jordan River 7 1 -1 9 0 “tw://bible.?id=6.3.14-6.3.17|AUTODETECT|” Josh. 3:14 17) 1 1 -1 9 0 “tw://bible.?id=6.18.1|AUTODETECT|” ). They carried it into Canaan where, after dispossessing the Canaanites, they set up the tabernacle in Shiloh 7 1 -1 9 0 “tw://bible.?id=6.18.1|AUTODETECT|” Josh. 18:1) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=6.23.9|AUTODETECT|” Stephen again follows the Scriptures when he says that God expelled the Canaanites 7 1 -1 9 0 “tw://bible.?id=6.23.9|AUTODETECT|” Josh. 23:9) 1 1 -1 9 0 “tw://bible.?id=6.24.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=6.24.18|AUTODETECT|” 24:18) 1 1 -1 9 0 “tw://bible.?id=1.17.8|AUTODETECT|” ). Accordingly, he gives God the honor and respect for the conquest of the Promised Land. God fulfilled his covenant promise to Abraham and the patriarchs that he would cause their offspring to dwell in Canaan 7 1 -1 9 0 “tw://bible.?id=1.17.8|AUTODETECT|” Gen. 17:8) 1 1 -1 9 0 “tw://bible.?id=5.32.49|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.32.49|AUTODETECT|” Deut. 32:49) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=9.4.3|AUTODETECT|” The tabernacle was designed so that it could be transported during the desert journey. Therefore, it gave the appearance of temporality and the hope that it would be replaced by a permanent building. As the history of Israel shows, the tabernacle remained in Shiloh until the time of Samuel 7 1 -1 9 0 “tw://bible.?id=9.4.3|AUTODETECT|” I Sam. 4:3) 1 1 -1 9 0 “tw://bible.?id=9.7.1|AUTODETECT|” ). Then the ark of God was taken to the battlefield, captured by the Philistines, and returned to the Israelites. The people of Kiriath Jearim took the ark to the house of Abinadab 7 1 -1 9 0 “tw://bible.?id=9.7.1|AUTODETECT|” I Sam. 7:1) 1 1 -1 9 0 “tw://bible.?id=10.6.3|AUTODETECT|” ), where it stayed until the time when David became king. During the period of the judges, the Israelites displayed little interest in worshiping the Lord.��63�� The ark remained in one place 7 1 -1 9 0 “tw://bible.?id=10.6.3|AUTODETECT|” II Sam. 6:3) 1 1 -1 9 0 “tw://bible.?id=9.21.1|AUTODETECT|” ) and the tabernacle in another 7 1 -1 9 0 “tw://bible.?id=9.21.1|AUTODETECT|” I Sam. 21:1) 1 1 -1 9 0 “tw://bible.?id=10.6.17|AUTODETECT|” ). David brought the ark to Jerusalem and placed it in a tent he had made for it 7 1 -1 9 0 “tw://bible.?id=10.6.17|AUTODETECT|” II Sam. 6:17) 1 1 -1 9 0 “tw://bible.?id=13.16.39|AUTODETECT|” ), while the tabernacle was placed in Gibeon 7 1 -1 9 0 “tw://bible.?id=13.16.39|AUTODETECT|” I Chron. 16:39) 1 1 -1 9 0 0 ). Gibeon was located some five miles northwest of Jerusalem.) 1 1 2 8 0 0 46. He found favor in God s sight and asked that he might provide a dwelling place for the God of Jacob. 47. But it was Solomon who built a house for him. ) 1 1 2 8 0 “tw://bible.?id=10.7.1-10.7.2|AUTODETECT|” a. He found favor in God s sight. When David brought the ark to Jerusalem, he expressed to the prophet Nathan his desire to build a temple for God 7 1 -1 9 0 “tw://bible.?id=10.7.1-10.7.2|AUTODETECT|” II Sam. 7:1 2) 1 1 -1 9 0 “tw://bible.?id=13.17.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=13.17.1|AUTODETECT|” I Chron. 17:1) 1 1 -1 9 0 “tw://bible.?id=10.7.13|AUTODETECT|” ). But God instructed Nathan to tell David that God wanted David s son to build the house of God 7 1 -1 9 0 “tw://bible.?id=10.7.13|AUTODETECT|” II Sam. 7:13) 1 1 -1 9 0 “tw://bible.?id=11.8.17-11.8.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.8.17-11.8.19|AUTODETECT|” I Kings 8:17 19) 1 1 -1 9 0 “tw://bible.?id=19.132.4-19.132.5|AUTODETECT|” ). The psalmist also reveals that it was David s desire to construct a dwelling for the God of Jacob 7 1 -1 9 0 “tw://bible.?id=19.132.4-19.132.5|AUTODETECT|” Ps. 132:4 5) 1 1 -1 9 0 0 ). In fact, Stephen alludes to the psalmist s words.) 1 1 2 8 0 “tw://bible.?id=13.22.8|AUTODETECT|” God did not permit David to build the temple because he was a warrior who had shed blood 7 1 -1 9 0 “tw://bible.?id=13.22.8|AUTODETECT|” I Chron. 22:8) 1 1 -1 9 0 “tw://bible.?id=13.28.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=13.28.3|AUTODETECT|” 28:3) 1 1 -1 9 0 “tw://bible.?id=11.7.51|AUTODETECT|” ). That is, David was defiled because of bloodshed. However, David spent the rest of his productive years in preparation for the building of the temple. He set aside silver, gold, and furnishings and dedicated them for use in God s house 7 1 -1 9 0 “tw://bible.?id=11.7.51|AUTODETECT|” I Kings 7:51) 1 1 -1 9 0 0 ). Although God highly favored David, he did not give him the honor of constructing the temple. This denial, in a sense, points out that the worship of God can take place without a permanent temple. If this building were essential, God would not have delayed its construction.��64�� If God had desired the construction of a temple, he would have made it known. The idea originated with David and God gave his approval.) 1 1 2 8 0 0 b. A dwelling place for the God of Jacob. Some translations have the reading that he might provide a dwelling place for the house of Jacob. ��65�� The reading house instead of God has the support of excellent Greek manuscripts, but the textual evidence for either word is divided. Of the two choices, the reading house of Jacob is the more difficult to explain.��66�� And the time-honored rule that the harder reading is likely to be the original is significant. But even when that is said, we still ask what the word house means in the context. The flow of thought, especially with reference to the next verse (v. 47), appears to favor the reading the God of Jacob.) 1 1 2 8 0 “tw://bible.?id=11.8.27|AUTODETECT|” c. But it was Solomon who built a house for him. David s son Solomon, a man of peace, constructed the Jerusalem temple. When the building was completed, Solomon realized that God could not be contained within the walls of a manmade structure 7 1 -1 9 0 “tw://bible.?id=11.8.27|AUTODETECT|” I Kings 8:27) 1 1 -1 9 0 “tw://bible.?id=14.2.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=14.2.6|AUTODETECT|” II Chron. 2:6) 1 1 -1 9 0 0 ). Solomon confessed that the temple he built was only a place where the people could offer their sacrifices. Even the heavens, he said, cannot contain God.) 1 10 2 8 0 0 Coming to the conclusion of his speech, Stephen summarizes his theme that the worship of God is not confined to one particular place. He says:) 48. However, the Most High does not live in houses made by human hands. As the prophet says:) 49. Heaven is my throne,) and earth my footstool.) What house wilt you build for me?) says the Lord.) Or what place is there for my rest?) 50. Did not my hand make all these things? ) We make these observations:) a.

Contrast. How great is your God? This is actually the question Stephen asks the members of the Sanhedrin. Certainly, God who created the universe cannot be confined to a building located in Jerusalem. The Scriptures clearly teach this truth.��67�� In his emphatic statement, The Most High does not live in houses made by human hands, Stephen contrasts the extremes. He puts God the Creator and Upholder of the universe over against humans who fashion a temple for him.

Because God is everywhere, he has no need for one particular place of worship.) 1 1 2 8 0 “tw://bible.?id=24.3.16|AUTODETECT|” b. Design. True, in the Old Testament Scriptures God repeatedly speaks about the place where he may put his name.��68�� God s name signifies his presence, which is guaranteed in the temple, yet God himself transcends all creation.��69�� At the time of the exile, Solomon s temple was in ruins. Yet the people continued to worship God in Babylon and other places of exile. Moreover, the Most Holy Place in the temple Herod built was empty because the ark of the covenant and its contents were either destroyed or lost 7 1 -1 9 0 “tw://bible.?id=24.3.16|AUTODETECT|” Jer. 3:16) 1 1 -1 9 0 “tw://bible.?id=41.11.17|AUTODETECT|” ). But note the purpose of this temple. When Jesus cleansed it because the temple courts were a den of robbers, he said that God intended the temple as a house of prayer for all nations 7 1 -1 9 0 “tw://bible.?id=41.11.17|AUTODETECT|” Mark 11:17) 1 1 -1 9 0 “tw://bible.?id=23.56.7|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=23.56.7|AUTODETECT|” Isa. 56:7) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=11.8.27|AUTODETECT|” c. Prophecy. Instead of quoting the words from Solomon s prayer 7 1 -1 9 0 “tw://bible.?id=11.8.27|AUTODETECT|” I Kings 8:27) 1 1 -1 9 0 0 ), Stephen turns to Isaiah s prophecy:) 1 7 2 8 0 0 Heaven is my throne,) and earth my footstool.) What house will you build for me?) says the Lord.) Or what place is there for my rest?) Did not my hand make all these things? [66:1 2]) As with all his other quotations from the Old Testament, Stephen cites almost verbatim the text of the Septuagint, which is virtually identical with the Hebrew Bible.) 1 1 2 8 0 “tw://bible.?id=23.66.2|AUTODETECT|” Isaiah s prophecy immediately follows a passage in which the prophet has spoken of a new heaven and a new earth. Isaiah now speaks of judgment and asks where the Israelites will build a house for God or where he may have a resting place. God says that he dwells in heaven and on earth and that all things have been made by him. By asking these questions, God implies that the temple will be destroyed, but worship will continue. Who are the true worshipers? God says: I am pleased with those who are humble and repentant, who fear me and obey me 7 1 -1 9 0 “tw://bible.?id=23.66.2|AUTODETECT|” Isa. 66:2) 1 1 -1 9 0 0 b, GNB).��70��) 1 3 2 8 0 0 d. Proof. What point is Stephen trying to make by quoting Isaiah s prophecy? In his speech Stephen has pointed to Abraham, Joseph, and Moses to prove that God is not bound to any particular place of worship. Thus, the prophecy of Isaiah, which records words spoken by God himself, clearly reveals that God is unlimited and omnipresent. Then why did the members of the Sanhedrin react violently to these words from Scripture?

In the mind of the Jew, Israel was the center of all the nations; the center of Israel was Jerusalem, the city of God; and the center of Jerusalem was the temple where God dwelled. Anyone who dared to detract from these orthodox beliefs, even if he quoted Scripture to prove his point, would risk death by stoning. Stephen, however, opposes not the temple itself but the undue significance that the Jews of his day attached to worship at the temple.) ) Practical Considerations in 7:44 50) 1 1 2 8 0 “tw://bible.?id=40.18.20|AUTODETECT|” I believe a holy universal church. This is one of the statements in the Apostles Creed confessed by Christians throughout the world. The church is universal; that is, wherever believers meet in the name of Christ, there the church is present. In some places, believers meet in magnificent cathedrals or majestic buildings. At times, Christians gather for worship in rented quarters, storefronts, and homes. In countries where persecution is the order of the day, believers secretly congregate outdoors in forests and caves. But wherever two or three come together for worship in the name of Christ, there Jesus is in their midst 7 1 -1 9 0 “tw://bible.?id=40.18.20|AUTODETECT|” Matt. 18:20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.150.0|AUTODETECT|” Liturgies in all these churches differ. Some churches have no musical accompaniment, in others the organ or piano accompanies congregational singing, and in still others guitars, flutes, or drums are part of the service. The variety of musical instruments used to praise God is reflected in the last psalm of the Psalter 7 1 -1 9 0 “tw://bible.?id=19.150.0|AUTODETECT|” Ps. 150) 1 1 -1 9 0 0 ), where the psalmist mentions the harp, lyre, tambourine, stringed instruments, flute, and cymbals.) 1 1 2 8 0 “tw://bible.?id=43.4.24|AUTODETECT|” In the Christian church, the common denominator that draws all believers together in worship is this: they worship God in spirit and truth 7 1 -1 9 0 “tw://bible.?id=43.4.24|AUTODETECT|” John 4:24) 1 1 -1 9 0 0 ). This means that in the worship service, God is the host, who invites the believers to come into his presence. To say it differently, Christ as the bridegroom and the church as the bride meet in joyful celebration.) 1 23 2 8 0 0 Jesus, where er Thy people meet,) There they behold Thy mercy-seat;) Where er they seek Thee, Thou art found,) And every place is hallowed ground.) Here may we prove the power of prayer,) To strengthen faith and banish care;) To teach our faint desires to rise,) And bring all heaven before our eyes.) William Cowper) ) ) Greek Words, Phrases, and Constructions in 7:46 and 48) Verse 46) �Q���� this is the aorist active infinitive of the verb �Q����� (I find). In the aorist it expresses single action. The verb does not convey the sense of discovering something but that of obtaining it.��71��) Verse 48) �P� although this particle negates the verb �������� (he dwells), it stands first in the sentence for emphasis. Moreover, it is separated from the verb by the subject of the sentence and a prepositional phrase . The result is emphatic negation.��72��) The verb �������� is a compound in the perfective sense and conveys the sense of permanence. See also 17:24, where Paul uses virtually the same phrase.) ) ) h.

Application) 7:51 53) As any public speaker knows, the support or rejection given by an audience does not have to be expressed verbally. Stephen begins his address with the words men, brothers and fathers. But as he develops his speech and speaks about the Jerusalem temple, he has a hostile audience that refuses to listen to God s word. Even if he has not mentioned Jesus name in his entire presentation, he realizes that the Jews have drawn their own conclusions concerning his view of temple worship. Stephen knows that his audience forces him to end his discourse. Therefore, he abruptly changes his style; he directly confronts the members of the Sanhedrin with a pointed conclusion; and in picturesque language he shows them that they are outside of God s covenant.) 51.

You stiff-necked people, uncircumcised in hearts and ears. You are always resisting the Holy Spirit. As your fathers did, so do you. ) 1 1 2 8 0 “tw://bible.?id=2.33.3|AUTODETECT|” a. You stiff-necked people. Stephen chooses his words carefully as he addresses the supreme court. He selects an expression that God used to describe the rebellious Israelites when they worshiped the golden calf: stiff-necked people 7 1 -1 9 0 “tw://bible.?id=2.33.3|AUTODETECT|” Exod. 33:3) 1 1 -1 9 0 “tw://bible.?id=2.33.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.33.5|AUTODETECT|” 5) 1 1 -1 9 0 0 ).��73�� And his audience has no difficulty understanding that term in its historical setting. The expression stiff-necked originates in the agricultural world of that day, in which oxen or horses refuse to yield to the yoke the farmers try to put around their necks. The expression is synonymous with disobedience. ) 1 1 2 8 0 “tw://bible.?id=5.10.16|AUTODETECT|” b. Uncircumcised in hearts and ears. This expression is even more telling than the preceding one. For the Jews, the term uncircumcised refers to all the people who are not in the covenant made with Abraham. In the Jewish community, every male child was circumcised on the eighth day and entered that covenant. Thus, for Stephen to say that his listeners were uncircumcised was equal to calling them Gentiles. But Stephen is using the words God employed to describe the Israelites in the desert and which the prophets used when the Jews were exiled.��74�� God urged the Jewish people to circumcise their hearts 7 1 -1 9 0 “tw://bible.?id=5.10.16|AUTODETECT|” Deut. 10:16) 1 1 -1 9 0 “tw://bible.?id=5.30.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.30.6|AUTODETECT|” 30:6) 1 1 -1 9 0 “tw://bible.?id=24.4.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.4.4|AUTODETECT|” Jer. 4:4) 1 1 -1 9 0 0 ), which means that they should open their hearts and ears to listen obediently to God s commands.) 1 1 2 8 0 0 With these Old Testament terms, Stephen declares that his listeners are outside the covenant because by refusing to listen to God s Word they have broken its obligations.��75�� They have the external sign on their physical bodies, but they lack the internal sign an obedient heart regenerated by the Holy Spirit (Rom. 2:28 30).) 1 1 2 8 0 “tw://bible.?id=19.106.33|AUTODETECT|” c. You are always resisting the Holy Spirit. Stephen emphatically addresses his audience with the personal pronoun you. He again alludes to the Old Testament, where Isaiah comments that in spite of God s love and mercy, his people rebelled and grieved the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=19.106.33|AUTODETECT|” Ps. 106:33) 1 1 -1 9 0 0 ). The Jews knew that if they rebelled against the Spirit of God, they sinned grievously. Then God would turn against them and become their enemy.) 1 1 2 8 0 “tw://bible.?id=48.4.28-48.4.29|AUTODETECT|” d. As your fathers did, so do you. The references to the Holy Spirit are few in the Old Testament in comparison with the New Testament. This does not mean that the Spirit was inactive. Scripture teaches that God s Spirit was at work in the Old Testament era in the children of the promise 7 1 -1 9 0 “tw://bible.?id=48.4.28-48.4.29|AUTODETECT|” Gal. 4:28 29) 1 1 -1 9 0 “tw://bible.?id=60.1.10-60.1.11|AUTODETECT|” ) and in the prophets 7 1 -1 9 0 “tw://bible.?id=60.1.10-60.1.11|AUTODETECT|” I Peter 1:10 11) 1 1 -1 9 0 0 ). Both the forefathers and the leaders of Stephen s day continually resisted the Holy Spirit.) 1 1 2 8 0 0 52. Was there any prophet your fathers did not persecute? They even killed those who foretold the coming of the Righteous One, whose betrayers and murderers you have now become, 53. you who received the law transmitted by angels, yet you did not keep it. ) 1 1 2 8 0 “tw://bible.?id=11.19.10|AUTODETECT|” a. Was there any prophet your fathers did not persecute? Notice that Stephen distinctly separates himself from his audience and the Jewish forefathers. Whereas earlier in his discourse he respectfully included himself with the words our fathers, now he reproachfully says your fathers. He denounces the actions of the forefathers, who willfully persecuted and even killed the prophets God had sent to them. A conspicuous example is the prophet Elijah, who complained to God that the Israelites had killed all the prophets and now wanted to put him to death 7 1 -1 9 0 “tw://bible.?id=11.19.10|AUTODETECT|” I Kings 19:10) 1 1 -1 9 0 “tw://bible.?id=11.19.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=11.19.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=14.36.16|AUTODETECT|” ; and compare ) 7 1 -1 9 0 “tw://bible.?id=14.36.16|AUTODETECT|” II Chron. 36:16) 1 1 -1 9 0 “tw://bible.?id=16.9.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=16.9.26|AUTODETECT|” Neh. 9:26) 1 1 -1 9 0 “tw://bible.?id=24.2.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.2.30|AUTODETECT|” Jer. 2:30) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.5.12|AUTODETECT|” The crimes committed by the Israelites filled a shameful chapter in Israel s history, so that the Jews were unable to boast unequivocally about their forefathers 7 1 -1 9 0 “tw://bible.?id=40.5.12|AUTODETECT|” Matt. 5:12) 1 1 -1 9 0 “tw://bible.?id=40.23.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.23.31|AUTODETECT|” 23:31) 1 1 -1 9 0 0 ). Hence, Stephen asks rhetorically whether the Sanhedrin could point to any prophet whom the fathers had not persecuted. The answer is, no one. Many prophets had died a martyr s death in the service to which God had called them.) 1 1 2 8 0 “tw://bible.?id=14.24.21|AUTODETECT|” b. They even killed those who foretold the coming of the Righteous One. The prophets, of course, prophesied about the coming of the Messiah, who was Israel s hope and salvation. Among them was Zechariah, the son of Jehoiada, whose blood was shed in the courtyard of the temple 7 1 -1 9 0 “tw://bible.?id=14.24.21|AUTODETECT|” II Chron. 24:21) 1 1 -1 9 0 “tw://bible.?id=40.23.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.23.35|AUTODETECT|” Matt. 23:35) 1 1 -1 9 0 “tw://bible.?id=23.53.11|AUTODETECT|” ). The Jews not merely bit the proverbial hand that fed them; they severed it. They killed the messengers who brought the good news about their deliverer. Stephen calls this Deliverer the Righteous One. He calls Jesus the Righteous One in accordance with the message of the prophets who characterized the Messiah as God s righteous servant 7 1 -1 9 0 “tw://bible.?id=23.53.11|AUTODETECT|” Isa. 53:11) 1 1 -1 9 0 “tw://bible.?id=24.23.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.23.5|AUTODETECT|” Jer. 23:5) 1 1 -1 9 0 “tw://bible.?id=24.33.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.33.15|AUTODETECT|” 33:15) 1 1 -1 9 0 “tw://bible.?id=38.9.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.9.9|AUTODETECT|” Zech. 9:9) 1 1 -1 9 0 “tw://bible.?id=44.3.14|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=44.3.14|AUTODETECT|” Acts 3:14) 1 1 -1 9 0 “tw://bible.?id=44.22.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.14|AUTODETECT|” 22:14) 1 1 -1 9 0 0 ). Presumably the term Righteous One was a messianic title.��76��) 1 2 2 8 0 0 c. Whose betrayers and murderers you have now become. Here is the reason that Stephen separates himself from his listeners. They stand in the line of murderers, but he stands in the line of the prophets. They have betrayed and killed Jesus of Nazareth, but he testifies on Jesus behalf. As Peter reminded the Jews of their crime (see 3:14), so Stephen boldly accuses the Sanhedrin of betraying Jesus through Judas Iscariot and murdering him with the help of Roman soldiers.

The judges in Israel s supreme court killed God s righteous servant.) d. You who received the law transmitted by angels. These judges who occupied the judgment seat knew the law of God recorded in the Old Testament. They had passed the guilty verdict on Jesus, and presently they are in session to judge Stephen himself.) 1 1 2 8 0 “tw://bible.?id=48.3.19|AUTODETECT|” The Jewish people had received the law of Moses, Stephen says, through the mediation of angels 7 1 -1 9 0 “tw://bible.?id=48.3.19|AUTODETECT|” Gal. 3:19) 1 1 -1 9 0 “tw://bible.?id=58.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.2.2|AUTODETECT|” Heb. 2:2) 1 1 -1 9 0 “tw://bible.?id=2.20.1|AUTODETECT|” ). Although the historical account in ) 7 1 -1 9 0 “tw://bible.?id=2.20.1|AUTODETECT|” Exodus 20:1) 1 1 -1 9 0 0 reveals that God spoke the Ten Commandments, Jewish tradition taught that angels were intermediaries sent by God to transmit the law to man. Despite the sanctity of God s law, the Jews refused to obey it. Stephen bluntly accuses the Sanhedrin of disobedience.) 1 28 2 8 0 0 We shall never learn whether Stephen had planned to say anything else. His lengthy discourse came to an abrupt end when the dignified members of the supreme court lunged at him and dragged him off to kill him. Nevertheless, Stephen had cleared himself of the false accusations the witnesses had brought against him. He did not preach Christ s gospel as Peter had done on earlier occasions (4:8 12; 5:29 32). But by drawing parallels, he unmistakably pointed to Christ.) ) ) Main Themes of Stephen s Speech in 7:1 51) Stephen answers his accusers not in a point-by-point fashion but in narrative style. The historical sequence is Abraham, Joseph, Moses, and the building of the temple.

Throughout this narrative he weaves his themes that refute the charges brought against him. Here are the themes:) a. God. Stephen begins his speech with the words the God of glory. He shows that God called Abraham, was with Joseph, commissioned Moses, blessed the Israelites with the Ten Commandments, and favored David. As he develops this theme, Stephen demonstrates his love and deep reverence for God.

Hence, the charge that he blasphemed God is baseless.) b. Worship. Abraham worshiped God in Mesopotamia, Haran, and Canaan. Joseph served God in Egypt, as did Moses. Worship is not restricted to one particular place and building, for God s people worshiped him in various places and for centuries even without a building. And when the tabernacle was constructed, it did not remain stationary, either in the desert or in Israel.

Stephen concludes that not even the temple can contain God. Therefore, he presents a comprehensive view of worship which nullifies his opponents accusation that he speaks against the temple.) c. Law. Stephen devotes most of his speech to Moses and relates that Moses received the law at Mount Sinai. He shows that God desires obedience to his law, but that the Israelites refused to obey his Word. Moreover, when God sent prophets to Israel with prophecies concerning the Messiah, they persecuted and even killed him.

Not Stephen, who masterfully preaches God s Word, but the Jews rejected the law.) d. Covenant. God made a covenant with Abraham and his spiritual descendants. God honored the promise he made to Abraham giving descendants to the patriarch and the Promised Land to the nation Israel. The Israelites failed to keep their part of the covenant when they refused to obey God s Word. Likewise, Stephen s contemporaries had uncircumcised hearts and ears and resisted the Holy Spirit.

For them, God s covenant had become meaningless.) e. Jesus. Although Stephen never mentions Jesus, he nevertheless draws unmistakable parallels between Moses and the Christ. He uses expressions that speak of the person and work of the Messiah: the ruler and deliverer (v. 35), the Prophet (v. 37), and the Righteous One (v. 52). As Joseph and Moses were rejected by their own people, so Jesus was rebuffed by the Jews. As the Jews murdered prophets, so they betrayed and killed Jesus.) Stephen ends his discourse by reminding his listeners that they have received the law, but that they refuse to obey it.

The words seem repetitious and therefore superfluous. We would have expected Stephen to plead with his audience to believe in Christ. Not so. As John Albert Bengel aptly remarks, he who believes [in] Christ, establishes the law: he who sets aside Christ, sets aside the law. ��77�� In conclusion, according to the Jews, anyone who breaks the law is placed on the same level as a Gentile.) ) ) Greek Words, Phrases, and Constructions in 7:51 53) Verse 51) Q���� note that this personal pronoun occurs twice in the nominative case and once in the genitive. The author uses the pronouns for emphasis.) Verse 52) ���� interrogative pronoun is followed by the partitive genitive.) ��� ������� the noun derives from the verb ������ (I come) As the term A �������� (the coming one) is messianic, so is this noun. It occurs once in the New Testament.) Verse 53) �5����� in the New Testament the indefinite relative pronoun often has a causal connotation.

Here also, cause is implied.��78��) �0� this preposition is similar to � (by) in the instrumental sense.) ) 4. Stephen s Death) 7:54 8:1a) 54 When they heard this, they were stung in their hearts and began gnashing their teeth at him. 55 But Stephen was full of the Holy Spirit and looked intently into heaven. He saw the glory of God and Jesus standing at the right hand of God. 56 He said, Look, I see heaven open and the Son of man standing at the right hand of God. 57 With a loud voice they shouted and covered their ears. Together they rushed at him, 58 threw him out of the city, and began to stone him. The witnesses placed their cloaks at the feet of a young man named Saul. 59 As they were throwing stones at Stephen, he prayed, Lord Jesus, receive my spirit. 60 He fell to his knees and shouted with a loud voice, Lord, do not hold this sin against them. And when he had said this, he fell asleep.) 8 1a Saul concurred in the killing of Stephen.) ) 1 1 2 8 0 “tw://bible.?id=43.18.31|AUTODETECT|” If the Sanhedrin in session represents the supreme court of Israel, then it failed to abide by normal procedure and accorded Stephen no justice at all. In fact, no verdict was pronounced and the death sentence the court executed was illegal. Only the Romans could mete out the death penalty 7 1 -1 9 0 “tw://bible.?id=43.18.31|AUTODETECT|” John 18:31) 1 1 -1 9 0 0 ). In blind anger, the members of the Sanhedrin killed Stephen without a semblance of legality.) 1 3 2 8 0 0 54. When they heard this, they were stung in their hearts and began gnashing their teeth at him.) If we read Stephen s speech, especially the conclusion, we have difficulty understanding the reaction of the Sanhedrin. However, we must look at the narrative from a cultural point of view in a Jewish setting.) a. When they heard this. Stephen was brought to trial because he allegedly had spoken against the law. But when he defends himself by relating Israel s history and summarizes his speech with the remark that the members of the Sanhedrin are guilty of breaking the law, he becomes the prosecutor and his listeners the defendants.��79�� When Peter addressed the Sanhedrin on an earlier occasion, he also turned the tables on his judges (4:12).) 1 1 2 8 0 “tw://bible.?id=19.35.16|AUTODETECT|” b. They were stung in their hearts. Stephen s trial initially produces the same reaction that the trial of the apostles had on the Jews (5:33). Then Peter and the other apostles addressed the Sanhedrin and when they were finished, the judges were furious. On that occasion, the Sanhedrists wanted to kill the apostles but were persuaded to listen to Gamaliel s advice. At Stephen s trial, the Jews begin to gnash their teeth to show their malice and contempt 7 1 -1 9 0 “tw://bible.?id=19.35.16|AUTODETECT|” Ps. 35:16) 1 1 -1 9 0 0 ). They are consumed by anger that incites them to murder.) 1 3 2 8 0 0 55. But Stephen was full of the Holy Spirit and looked intently into heaven. He saw the glory of God and Jesus standing at the right hand of God. 56. He said, Look, I see heaven open and the Son of man standing at the right hand of God. ) Observe these points:) a. Faith. Amid the storm lashing the hall of the Sanhedrin, Stephen appears to be an island of serenity. Once again Luke reports that Stephen is full of the Holy Spirit (see 6:5, 10), who now causes him to look heaven-ward. Incidentally, Luke employs the same words for the phrase to look intently into heaven as he used to describe the apostles looking toward the sky at the time Jesus ascended (1:10).) 1 1 2 8 0 “tw://bible.?id=19.63.2|AUTODETECT|” Stephen is permitted to see God s glory, not in a vision, but in reality. At the beginning of the trial Stephen s face had a heavenly glow like the face of an angel (6:15). At the conclusion of the trial he sees God s glory. Although Scripture asserts that no one is able to see God and live, God s glory has often been revealed to man 7 1 -1 9 0 “tw://bible.?id=19.63.2|AUTODETECT|” Ps. 63:2) 1 1 -1 9 0 “tw://bible.?id=23.6.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.6.1|AUTODETECT|” Isa. 6:1) 1 1 -1 9 0 “tw://bible.?id=43.12.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.41|AUTODETECT|” John 12:41) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=11.2.19|AUTODETECT|” In addition to observing God s glory, Stephen sees Jesus standing, not sitting, at the right hand of God. We do not need to make much of the possible difference between standing and sitting.��80�� The standing position possibly denotes that Jesus is welcoming Stephen to heaven 7 1 -1 9 0 “tw://bible.?id=11.2.19|AUTODETECT|” I Kings 2:19) 1 1 -1 9 0 0 ). The expression at the right hand of God refers to the highest honor given to Jesus at the time of his ascension.) 1 1 2 8 0 “tw://bible.?id=40.26.64|AUTODETECT|” Stephen s trial resembles that of Jesus. When Jesus stood trial before the Sanhedrin, the high priest asked him whether he was the Son of God. Jesus answered in the affirmative and added that his audience would see the Son of man sitting at the right hand of power and coming on the clouds of heaven 7 1 -1 9 0 “tw://bible.?id=40.26.64|AUTODETECT|” Matt. 26:64) 1 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” Heb. 1:3) 1 1 -1 9 0 “tw://bible.?id=58.1.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.1.13|AUTODETECT|” 13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=27.7.13-27.7.14|AUTODETECT|” b. Fulfillment. Look, I see heaven open and the Son of man standing at the right hand of God. Stephen is inviting his audience to look up to heaven and see Jesus in person at his place of honor. He calls Jesus the Son of man, which is the title Jesus used exclusively for himself to reveal that he fulfilled the messianic prophecy that speaks about the rule of the Son of man 7 1 -1 9 0 “tw://bible.?id=27.7.13-27.7.14|AUTODETECT|” Dan. 7:13 14) 1 1 -1 9 0 “tw://bible.?id=27.7.13-27.7.14|AUTODETECT|” ). According to the Gospel accounts, people never refer to or address Jesus by that name. Stephen s remark is the exception to that practice. Why does he use this title? Because Stephen fully recognizes that Jesus as the Son of man has fulfilled the messianic prophecy 7 1 -1 9 0 “tw://bible.?id=27.7.13-27.7.14|AUTODETECT|” Dan. 7:13 14) 1 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” ) and has been given all authority, power, and dominion in both heaven and earth 7 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” Matt. 28:18) 1 1 -1 9 0 0 )��81��) 1 1 2 8 0 “tw://bible.?id=40.26.65|AUTODETECT|” c. Effect. The effect of Stephen s invitation to look into heaven is not one of wonder and reverential fear on the part of the Sanhedrists but one of anger and hate. The Jews regard Stephen s words as blasphemy. Just as the high priest at Jesus trial tore his priestly garments and cried out, He has blasphemed 7 1 -1 9 0 “tw://bible.?id=40.26.65|AUTODETECT|” Matt. 26:65) 1 1 -1 9 0 “tw://bible.?id=5.6.4|AUTODETECT|” ), so the members of the Sanhedrin deem Stephen to have blasphemed the name of God. In view of their Hebrew creed, Hear, O Israel! the Lord is our God, the Lord is one! 7 1 -1 9 0 “tw://bible.?id=5.6.4|AUTODETECT|” Deut. 6:4) 1 1 -1 9 0 0 ), Stephen no longer teaches monotheism. When Stephen says that he sees Jesus standing next to God, they bear him say that Jesus is God. Therefore, Stephen is a blasphemer.) 1 1 2 8 0 “tw://bible.?id=3.24.16|AUTODETECT|” In conformity with the law of Moses, anyone who blasphemes the name of God must be put to death; the members of the assembly must throw stones at him so that he dies 7 1 -1 9 0 “tw://bible.?id=3.24.16|AUTODETECT|” Lev. 24:16) 1 1 -1 9 0 0 ). In short, the members of Israel s supreme court say that the charges of blasphemy, which the Hellenistic Jews have brought against Stephen, are proven to be true now that Stephen claims that Jesus is God.) 1 1 2 8 0 “tw://bible.?id=12.6.17|AUTODETECT|” d. Heaven. Where is heaven? If we visualize Stephen standing in the hall of the Sanhedrin, he would not have been able to look up into the sky. The text gives no indication that the meeting had moved outdoors at this point. How do we explain the appearance of Jesus to Stephen? God opened Stephen s eyes so that he could see heaven and gave him the ability to view heaven as if it were in proximity to Stephen. Somewhat of a parallel is Paul s conversion experience on the way to Damascus. Paul heard Jesus voice but his companions heard only sound 7 1 -1 9 0 “tw://bible.?id=12.6.17|AUTODETECT|” II Kings 6:17) 1 1 -1 9 0 0 ). Heaven, then, is up and around us in a dimension that we are unable to see. When God opens the eyes of believers, as some Christians experience on their deathbed, he permits them to look into heaven.) 1 2 2 8 0 0 57. With a loud voice they shouted and covered their ears. Together they rushed at him, 58. threw him out of the city, and began to stone him. The witnesses placed their cloaks at the feet of a young man named Saul.) The scene is almost comical. Dignified men are shouting at the top of their voices, and at the same time they are putting fingers in their ears to block the noise around them. But these men are venting their anger by shouting and are indicating their refusal to hear Stephen by covering their ears. As judges they forget to pass the guilty verdict, so that the trial itself becomes meaningless.) 1 1 2 8 0 “tw://bible.?id=5.17.7|AUTODETECT|” The members of the Sanhedrin take hold of Stephen and drag him outside the city wall. There they take up stones and proceed to kill him. Notice that the Sanhedrin acts in accordance with legal form: the victim must be killed outside the city to purge the evil from the midst of Israel;��82�� the witnesses who testified against the guilty party must cast the first stones 7 1 -1 9 0 “tw://bible.?id=5.17.7|AUTODETECT|” Deut. 17:7) 1 1 -1 9 0 0 ). Stones are in abundant supply in Israel, so that in ancient times death by stoning was common for transgressions ranging from worshiping other gods to blasphemy and adultery.��83��) 1 1 2 8 0 “tw://bible.?id=5.17.6-5.17.7|AUTODETECT|” The two or three witnesses who testified against Stephen 7 1 -1 9 0 “tw://bible.?id=5.17.6-5.17.7|AUTODETECT|” Deut. 17:6 7) 1 1 -1 9 0 0 ) now take up stones and begin to pelt him. They put aside their outer garments for greater facility in throwing the stones. These cloaks they lay at the feet of a young man called Saul. This is the first time Saul s name occurs in connection with the death of Stephen. Saul was a theological student whose teacher Gamaliel served as a member of the Sanhedrin (5:34; 22:3). He not only stood watching the execution; he also consented to Stephen s death (8:1a). The ascription young man refers to a person aged twenty-four to forty.��84�� Probably Saul (Paul) was thirty.) 1 1 2 8 0 “tw://bible.?id=43.18.31|AUTODETECT|” The question of the legality of Stephen s death is a difficult one. By all appearances, his death is the result of mob action that the Romans did not prevent. Nevertheless, the Roman governor could conduct an inquiry, because the Jews might not administer capital punishment 7 1 -1 9 0 “tw://bible.?id=43.18.31|AUTODETECT|” John 18:31) 1 1 -1 9 0 0 )��85�� That power belonged to the Roman governor. To illustrate: Josephus states that the Roman procurator (governor) Coponius, sent to Judea by the emperor, was entrusted by Augustus with full powers, including the infliction of capital punishment. ) 1 4 2 8 0 0 If we assume that Stephen died in a.d. 35, Pontius Pilate was still the governor of Judea. At that time Pilate s troubles, resulting from his slaughter of numerous Samaritans at Mount Gerizim, were sufficient evidence to demand his recall (a.d. 36) to Rouse at the request of Syria s governor.��86�� In this political climate, the Jews would not fear repercussions for killing Stephen. To be sure, in his last year in office Pilate had lost influence and authority in Judea.) Notice that already when the apostles were on trial, the members of the Sanhedrin were so angry that they wanted to kill them (5:33). Conversely, when Paul at the end of his third missionary journey was attacked by a crowd in the temple area, the commander of the Roman troops protected him (21:30 36). This was during the governorship of Felix, who was fully in control of Judea. But when Governor Festus died and his successor, Albinus, had not yet arrived in Jerusalem, the Jews, led by the high priest Ananus, put James, the brother of Jesus, to death in a.d. 62.��87�� We conclude, therefore, that the Sanhedrin executed Stephen because in those days they had nothing to fear from a weak Roman governor.

Moreover, Pilate resided in Caesarea, which was located a distance of two days travel from Jerusalem.) 59. As they were throwing stones at Stephen, he prayed, Lord Jesus, receive my spirit. 60. He fell to his knees and shouted with a loud voice, Lord, do not hold this sin against them. And when he had said this, he fell asleep.) 1a. Saul concurred in the killing of Stephen.) 1 1 2 8 0 “tw://bible.?id=42.23.46|AUTODETECT|” a. As they were throwing stones at Stephen. Stone after stone strikes defenseless Stephen. As the angel of death beckons, he utters a prayer that is similar to the one Jesus prayed on the cross: Lord Jesus, receive my spirit. Jesus addressed his Father: Father, into your hands I commit my spirit 7 1 -1 9 0 “tw://bible.?id=42.23.46|AUTODETECT|” Luke 23:46) 1 1 -1 9 0 0 ). But Stephen prays to Jesus and identifies entirely with the One whom he has already seen as the Son of man standing next to God (v. 56). As Stephen prays, Jesus reaches out to the first martyr of the Christian faith and receives his spirit. Stephen, as it were, looks to Jesus and commits himself to his Lord.) 1 1 2 8 0 “tw://bible.?id=42.23.34|AUTODETECT|” In his dying moments, as he kneels down in prayer, Stephen voices virtually the same words Jesus spoke when he was crucified: Lord, do not hold this sin against them 7 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” Luke 23:34) 1 1 -1 9 0 0 ). But the sequence of these two sayings from the cross has been reversed. Stephen first plays that Jesus will accept his spirit and then prays that his enemies sin of murdering an innocent man may be forgiven, He addresses the Lord. This title in the context of the passage refers not to God but to Jesus. In his prayer, Stephen also places Jesus on the level of God and thus prays to him directly. One last remark about these prayers: Even if the wording between the sayings of Jesus and Stephen s prayers differs, the sentiment they express is the same. What is significant is Stephen s identification with Jesus.) 1 1 2 8 0 0 Luke s description of Stephen s death is brief, yet in his brevity he gives the reader sufficient information about Stephen. Luke presents a picture of serenity in the midst of violence when he writes that Stephen fell asleep. He uses a euphemism for death. Throughout his account, he keeps Stephen in the center of this picture.) 1 1 2 8 0 “tw://bible.?id=47.11.23-47.11.29|AUTODETECT|” b. Saul concurred in the killing of Stephen. The first sentence of the next chapter and verse (8:1a) serves as a bridge between the preceding and the following accounts. For a second time (see v. 58), Luke introduces Saul (Paul), whom he now describes as a person giving his approval to the death of Stephen. The writer implies that this death becomes a turning point for Saul (22:20). Saul is Stephen s successor in bringing the gospel to Greek-speaking Jews and Gentiles. In his missionary life, Paul suffered ten times as much for Christ as Stephen did 7 1 -1 9 0 “tw://bible.?id=47.11.23-47.11.29|AUTODETECT|” II Cor. 11:23 29) 1 1 -1 9 0 0 ). Reflecting on the death of Stephen and Paul s consent, Augustine made this penetrating comment:) 1 24 2 8 0 0 If Stephen had not prayed,) the church would not have had Paul.) ) Greek Words, Phrases, and Constructions in 7.54 60) Verses 54 55) ���������� for an explanatory note see 5:33.) ��������� ���� although the comment that Stephen is full of the Holy Spirit also appears in 6:5, the writer here mentions the three Persons of the Trinity: God, Jesus, and the Holy Spirit.) � ������ this idiom is explained in 2:33.) Verse 56) ������������� the perfect tense in this participle denotes lasting effect: heaven remains open for Stephen. The use of the passive implies that God is the agent in opening heaven. And the compound form of the participle signifies that heaven is completely open for Stephen. Only in 2:34 and here the plural noun ��z� �P������ (the heavens) occurs; elsewhere in Acts, Luke always uses the singular noun heaven. The plural is a Hebraism.) Verses 59 60) ���������� the imperfect tense (also see v. 58) describes the process of throwing stones.) ����� 8���� Stephen prays. Lord Jesus .

By addressing Jesus in prayer, he asserts the deity of Christ.) �t ������ this is a negative command that features the aorist subjunctive in place of the aorist imperative. The aorist denotes single action with lasting results.) ������� from the verb ������ (I sleep), which in the passive means I fall asleep. The aorist is ingressive. The use of this verb indirectly points to the resurrection of the body.) Summary of Chapter 7) Standing in front of the Sanhedrin, Stephen begins his speech by politely addressing the members of the court. He continues by reciting Israel s history and mentions Abraham. The patriarch was called by God out of Mesopotamia and settled in Canaan, but he did not own a foot of ground.

God told him that his descendants would be slaves for four hundred years and afterward leave for Canaan to worship God there. God gave Abraham the covenant of circumcision.) Joseph was sold as a slave in Egypt, but later became ruler of that nation. During a famine, Jacob and his family went to Egypt. Although he died in Egypt, he was buried in Canaan. His descendants continued to increase in number and received cruel treatment. They were forced to abandon their newborn babies.

Moses was born and placed outdoors, where Pharaoh s daughter found him. Moses was educated at Pharaoh s court, visited fellow Israelites, killed an Egyptian, and fled to Midian.) After Moses spent forty years in Midian, God called him from the flames of a burning bush. God sent him to Egypt to deliver his people from oppression. Performing miracles, Moses led the Israelites out of Egypt, through the Red Sea, and into the desert. Moses testified of the Christ, who would come as a prophet. While Moses received the law at Mount Sinai, the Israelites made an idol in the form of a golden calf and worshiped it.

God told Moses to construct the tabernacle according to the pattern God had shown him. The tabernacle remained with the Israelites until Solomon built the temple.) Stephen reproves the members of the Sanhedrin for being obdurate by resisting the Holy Spirit. He reminds them of Israel s infamous history of persecuting and even killing the prophets and tells them that they are like their forefathers. The Jews become furious, hear Stephen say that he sees Jesus standing in heaven next to God, drag him outside the city, and begin to throw stones at him. In his dying moments, Stephen asks Jesus to receive his spirit and to forgive his enemies.) ) ) ) ) 1 1 2 8 0 “tw://bible.*?id=6.24.0|AUTODETECT|”

1 For similar surveys, see ) 7 1 -1 9 0 “tw://bible.*?id=6.24.0|AUTODETECT|”

Josh. 24) 1 1 -1 9 0 “tw://bible.*?id=16.9.5-16.9.37|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=16.9.5-16.9.37|AUTODETECT|”

Neh. 9:5 37) 1 1 -1 9 0 “tw://bible.*?id=19.78.0|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=19.78.0|AUTODETECT|”

Pss. 78) 1 1 -1 9 0 “tw://bible.*?id=19.105.0|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=19.105.0|AUTODETECT|”

105) 1 1 -1 9 0 “tw://bible.*?id=19.106.0|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=19.106.0|AUTODETECT|”

106) 1 1 -1 9 0 “tw://bible.*?id=58.11.0|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=58.11.0|AUTODETECT|”

Heb. 11) 1 1 -1 9 0 0

.) 1 1 2 8 0 0

2 Consult Richard B. Rackham, The Acts of the Apostles: An Exposition, Westminster Commentaries series (1901; reprint ed., Grand Rapids: Baker, 1964), p. 92.) 1 1 2 8 0 “tw://bible.*?id=44.7.2-44.7.53|AUTODETECT|”

3 Refer to J. Julius Scott, Jr., Stephen s Speech: A Possible Model for Luke s Historical Method? JETS 17 (1974): 91 97; Martin H. Scharlemann, ) 7 1 -1 9 0 “tw://bible.*?id=44.7.2-44.7.53|AUTODETECT|”

Acts 7:2 53) 1 1 -1 9 0 0

. Stephen s Speech: A Lucan Creation? ConcJourn 4 (1978): 52 57.) 1 1 2 8 0 “tw://bible.*?id=19.29.1-19.29.2|AUTODETECT|”

4 Compare ) 7 1 -1 9 0 “tw://bible.*?id=19.29.1-19.29.2|AUTODETECT|”

Ps. 29:1 2) 1 1 -1 9 0 “tw://bible.*?id=46.2.8|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.2.8|AUTODETECT|”

I Cor. 2:8) 1 1 -1 9 0 “tw://bible.*?id=59.2.1|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=59.2.1|AUTODETECT|”

James 2:1) 1 1 -1 9 0 0

.) 1 2 2 8 0 0

5 See Philo On Abraham 71; Josephus Antiquities 1.7.1 [154].) 6 Henry Alford, Alford s Greek Testament: An Exegetical and Critical Commentary, 7th ed., 4 vols. (1877; Grand Rapids: Guardian, 1976), vol. 2, p. 69.) 1 1 2 8 0 “tw://bible.*?id=44.7.0|AUTODETECT|”

7 Consult E. Richard, ) 7 1 -1 9 0 “tw://bible.*?id=44.7.0|AUTODETECT|”

Acts 7) 1 1 -1 9 0 0

An Investigation of the Samaritan Evidence, CBQ 39 (1977): 190 208.) 1 1 2 8 0 0 8 Lake and Cadbury, Beginnings, vol. 4, p. 70. See also Richard N. Longenecker, The Acts of the Apostles, in vol. 9 of The Expositor s Bible Commentary, ed. Frank E. Gaebelein, 12 vols. (Grand Rapids: Zondervan, 1981), p. 340. Both Philo (Migration of Abraham 176 77) and Josephus (Antiquities 1.7.1 [154]) lend support to Stephen s popular interpretation) 1 1 2 8 0 “tw://bible.?id=1.12.7|AUTODETECT|” 9 ) 7 1 -1 9 0 “tw://bible.?id=1.12.7|AUTODETECT|” Gen. 12:7) 1 1 -1 9 0 “tw://bible.?id=1.13.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.13.15|AUTODETECT|” 13:15) 1 1 -1 9 0 “tw://bible.?id=1.13.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.13.17|AUTODETECT|”

17. 1 1 -1 9 0 “tw://bible.?id=1.15.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.15.18|AUTODETECT|” 15:18) 1 1 -1 9 0 “tw://bible.?id=1.17.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.17.8|AUTODETECT|” 17:8) 1 1 -1 9 0 0 .) 1 12 2 8 0 0 10 Rabbinic exegesis explains that the period of 430 years extended from Isaac s birth to the day of the exodus. SB, vol. 2, pp. 668 71.) 11 John Calvin, Commentary on the Acts of the Apostles, ed. David W. Torrance and Thomas F. Torrance, 2 vols. (Grand Rapids: Eerdmans, 1966), vol. 1, p. 179.) 12 F. W.

Grosheide, De Handelingen der Apostelen, Kommentaar op het Nieuwe Testament series, 2 vols. (Amsterdam: Van Bottenburg, 1942), vol. 1, p. 215. See also Gleason L. Archer, Jr., Covenant, EDT, pp. 276 78.) 13 Consult R. C. H. Lenski, The Interpretation of the Acts of the Apostles (Columbus: Wartburg, 1944), p. 267.) 14 Bauer, p. 701.) 15 C.

F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 68. And see Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 200.) LXX Septuagint) 16 Lake and Cadbury, Beginnings, vol. 4, p. 72.) 17 See IV Macc. 16:25 and the title of the pseudepigraphal book The Testaments of the Twelve Patriarchs.) 18 The suggestion has been made that the emphasis on Egypt points to Alexandria as the birthplace of the Greek-speaking Stephen. David John Williams, Acts, Good News Commentaries series (San Francisco: Harper and Row, 1985), p. 120.) 19 Gerhard F. Hasel, Famine, ISBE, vol. 2, p. 281.) 20 Lake and Cadbury are of the opinion that such a view is possible on the basis of a common contrast in early patristic literature.

Beginnings, vol. 4, p. 73.) 1 1 2 8 0 “tw://bible.?id=1.46.27|AUTODETECT|” 21 See ) 7 1 -1 9 0 “tw://bible.?id=1.46.27|AUTODETECT|” Gen. 46:27) 1 1 -1 9 0 “tw://bible.?id=2.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.1.5|AUTODETECT|” Exod. 1:5) 1 1 -1 9 0 “tw://bible.?id=5.10.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.10.22|AUTODETECT|” Deut. 10:22) 1 1 -1 9 0 “tw://bible.?id=44.7.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.14|AUTODETECT|” Acts 7:14) 1 1 -1 9 0 0 .) 1 29 2 8 0 0 22 Josephus follows the reading in the Hebrew text (Antiquities 2.7.4 [183]; 6.5.6 [89]). But Philo mentions both the Hebrew and the Greek accounts and tries to reconcile the difference in numbering (Migration of Abraham 199 201 [36]).) 23 Josephus relates that the brothers of Joseph were buried in Hebron. Antiquities 2.8.2 [199]. Also consult Jub. 46:8; and The Testaments of the Twelve Patriarchs.) 24 Refer to F. F. Bruce, The Book of the Acts, rev. ed., New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1988), p. 137 n. 35; R.

A. Koivisto, Stephen s Speech: A Theology of Errors? GTJ 8 (1987): 101 14.) 25 Thayer, p. 670.) 26 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #205.) 27 William H. Shea, Exodus, Date of the, ISBE, vol. 2, p. 233.) 28 Consult W. H.

Gispen, Bible Student s Commentary: Exodus, trans. Ed van der Maas (Grand Rapids: Zondervan; St. Catharines: Paideia, 1982), p. 37.) 29 Moule, Idiom-Book, p. 46.) 30 Josephus Antiquities 2.9.7 [232].) 31 Philo Life of Moses 1.20 22.) 32 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), p. 345. See also Blass and Debrunner, Greek Grammar, #187.) 33 A. T.

Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 1090.) 34 Robertson, Grammar, p. 772.) 35 SB, vol. 2, pp. 679 80. Some sources say that Moses was twenty years old when he fled Egypt.) 36 Refer to Simon J. Kistemaker, Exposition of the Epistle to the Hebrews, New Testament Commentary series (Grand Rapids: Baker, 1984), pp. 337 38.) 37 Josephus Antiquities 2.9.2 3 [205 15].) 38 Consult Robert L. Alden, Midian, Midianites, ZPEB, vol. 4, pp. 220 22.) 39 Robertson, Grammar, p. 805.) 40 Presbyterian churches have taken their symbol of the burning bush from this text. For their motto they use the Latin words nec tamen consumebatur (however, it was not consumed).) 41 Calvin, Acts of the Apostles, vol. 1, p. 190. See also John Albert Bengel, Gnomon of the New Testament, ed.

Andrew R. Fausset, 5 vols. (Edinburgh: Clark, 1877), vol. 2, p. 576.) 42 Alford, Alford s Greek Testament, vol. 2, p. 75.) 43 Consult Calvin, Acts of the Apostles, vol. 1, p. 194.) 44 Bengel, Gnomon of the New Testament, vol. 2, p. 577.) 45 Colin Brown, NIDNTT, vol. 3, p. 199.) 46 James Hope Moulton, A Grammar of New Testament Greek, vol. 1, Prolegomena, 2d ed. (Edinburgh: Clark, 1906), p. 117. See also Hanna, Grammatical Aid, p. 201.) 47 Moule, Idiom-Book, p. 22.) 48 Joachim Jeremias, TDNT, vol. 4, pp. 859 63; Longenecker, Acts, p. 343; Donald Guthrie, New Testament Theology (Downers Grove: Inter-Varsity, 1981), p. 269.) 49 See KJV, RV, ASV.) 50 Bruce, Book of the Acts, p. 142 n. 57.) 1 1 2 8 0 “tw://bible.?id=48.3.19|AUTODETECT|” 51 See especially SB, vol. 3, pp. 554 56. Also compare 7:53; ) 7 1 -1 9 0 “tw://bible.?id=48.3.19|AUTODETECT|” Gal. 3:19) 1 1 -1 9 0 “tw://bible.?id=58.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.2.2|AUTODETECT|” Heb. 2:2) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 52 Alford, Alford s Greek Testament, vol. 2, p. 77.) NIV New International Version) 53 Consult the Babylonian Talmud, e.g., Shabbath 17a, Megillah 25b, Sopherim 35a. See also A. Pelletier, Valeur �vocatrice d un D�marquage Chr�tien de la Septante, Bib 48 (1967): 388 94.) 54 Thayer, p. 590. Bauer (p. 771) suggests the non-literal sense & God turned the Israelites towards the heavenly bodies, so that they were to serve them as their gods. ) 1 1 2 8 0 “tw://bible.?id=5.4.19|AUTODETECT|” 55 See ) 7 1 -1 9 0 “tw://bible.?id=5.4.19|AUTODETECT|” Deut. 4:19) 1 1 -1 9 0 “tw://bible.?id=5.17.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.17.3|AUTODETECT|” 17:3) 1 1 -1 9 0 “tw://bible.?id=12.21.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.21.3|AUTODETECT|” II Kings 21:3) 1 1 -1 9 0 “tw://bible.?id=12.21.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=12.21.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=12.23.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.23.11|AUTODETECT|” 23:11) 1 1 -1 9 0 “tw://bible.?id=24.7.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.7.18|AUTODETECT|” Jer. 7:18) 1 1 -1 9 0 “tw://bible.?id=24.8.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.8.2|AUTODETECT|” 8:2) 1 1 -1 9 0 “tw://bible.?id=24.19.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.19.13|AUTODETECT|” 19:13) 1 1 -1 9 0 “tw://bible.?id=36.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=36.1.5|AUTODETECT|” Zeph. 1:5) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 56 Refer to E. Richard, The Creative Use of Amos by the Author of Acts, NovT 24 (1982): 37 53.) 1 1 2 8 0 “tw://bible.?id=30.5.25-30.5.27|AUTODETECT|” 57 Interpretations of ) 7 1 -1 9 0 “tw://bible.?id=30.5.25-30.5.27|AUTODETECT|” Amos 5:25 27) 1 1 -1 9 0 0 are numerous and varied. I have followed the suggestion of J. Ridderbos, De Kleine Propheten: Hosea, Jo�l, Amos, 2d ed., Korte Verklaring der Heilige Schrift series (Kampen: Kok, 1952), p. 224.) 1 2 2 8 0 0 58 Bauer, p. 526.) 59 See J. Gray, Molech, Moloch, IDB, vol. 3, p. 422b.) 1 1 2 8 0 “tw://bible.?id=44.7.11|AUTODETECT|” 60 ) 7 1 -1 9 0 “tw://bible.?id=44.7.11|AUTODETECT|” Acts 7:11) 1 1 -1 9 0 “tw://bible.?id=44.7.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.7.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=44.7.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.7.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=44.7.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.7.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=44.7.38|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.7.38|AUTODETECT|” 38) 1 1 -1 9 0 “tw://bible.?id=44.7.39|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.7.39|AUTODETECT|” 39) 1 1 -1 9 0 “tw://bible.?id=44.7.44|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.7.44|AUTODETECT|” 44) 1 1 -1 9 0 “tw://bible.?id=44.7.45|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.7.45|AUTODETECT|” 45) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=2.31.18|AUTODETECT|” 61 See ) 7 1 -1 9 0 “tw://bible.?id=2.31.18|AUTODETECT|” Exod. 31:18) 1 1 -1 9 0 “tw://bible.?id=2.32.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.32.15|AUTODETECT|” 32:15) 1 1 -1 9 0 “tw://bible.?id=2.34.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.34.29|AUTODETECT|” 34:29) 1 1 -1 9 0 “tw://bible.?id=2.25.22|AUTODETECT|” . For the term ark of the testimony, see ) 7 1 -1 9 0 “tw://bible.?id=2.25.22|AUTODETECT|” Exod. 25:22) 1 1 -1 9 0 “tw://bible.?id=2.26.33-2.26.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.26.33-2.26.34|AUTODETECT|” 26:33 34) 1 1 -1 9 0 “tw://bible.?id=4.1.50|AUTODETECT|” ; refer to ) 7 1 -1 9 0 “tw://bible.?id=4.1.50|AUTODETECT|” Num. 1:50) 1 1 -1 9 0 “tw://bible.?id=4.17.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.17.7|AUTODETECT|” 17:7) 1 1 -1 9 0 0 for the words tabernacle of testimony.) 1 5 2 8 0 0 62 Consult Kistemaker, Hebrews, pp. 219 20.) 63 Refer to Charles L. Feinberg, Tabernacle, ZPEB, vol. 5, p. 578.) 64 Consult Grosheide, Handelingen der Apostelen, vol. 1, p. 232.) 65 For example, JB and NAB. Some Greek New Testament editions also prefer the reading the house of Jacob; see Nes-Al (25th ed.), BF (2d ed.), United Bible Societies (3d ed.).) 66 For a detailed discussion, see Metzger, Textual Commentary, pp. 351 53.) 1 1 2 8 0 “tw://bible.?id=14.2.6|AUTODETECT|” 67 E.g., ) 7 1 -1 9 0 “tw://bible.?id=14.2.6|AUTODETECT|” II Chron. 2:6) 1 1 -1 9 0 “tw://bible.?id=19.139.7-19.139.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.139.7-19.139.16|AUTODETECT|” Ps. 139:7 16) 1 1 -1 9 0 “tw://bible.?id=23.66.1-23.66.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.66.1-23.66.2|AUTODETECT|” Isa. 66:1 2) 1 1 -1 9 0 “tw://bible.?id=24.23.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.23.24|AUTODETECT|” Jer. 23:24) 1 1 -1 9 0 “tw://bible.?id=44.17.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.17.24|AUTODETECT|” Acts 17:24) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=5.12.5|AUTODETECT|” 68 ) 7 1 -1 9 0 “tw://bible.?id=5.12.5|AUTODETECT|” Deut. 12:5) 1 1 -1 9 0 “tw://bible.?id=5.12.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.12.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=5.12.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.12.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=5.14.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.14.23|AUTODETECT|” 14:23) 1 1 -1 9 0 “tw://bible.?id=11.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.3.2|AUTODETECT|” I Kings 3:2) 1 1 -1 9 0 “tw://bible.?id=11.14.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.14.21|AUTODETECT|” 14:21) 1 1 -1 9 0 “tw://bible.?id=14.12.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=14.12.13|AUTODETECT|” II Chron. 12:13) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 69 Consult Hans Bietenhard, NIDNTT, vol. 2, p. 650.) GNB Good News Bible) 1 1 2 8 0 “tw://bible.?id=23.66.1|AUTODETECT|” 70 T. C. G. Thornton suggests that an Aramaic midrash (related to the Targum Jonathan) regards ) 7 1 -1 9 0 “tw://bible.?id=23.66.1|AUTODETECT|” Isa. 66:1) 1 1 -1 9 0 0 as a prophecy about the destruction of Solomon s temple. If this interpretation were known in the first century, Stephen could have used Isaiah s prophecy to predict the ruin of Herod s temple. Stephen s Use of Isaiah LXVI. 1, JTS 25 (1974): 432 34.) 1 2 2 8 0 0 71 Bauer, p. 325.) 72 Blass and Debrunner, Greek Grammar, #433.1.) 1 1 2 8 0 “tw://bible.?id=2.32.9|AUTODETECT|” 73 See also ) 7 1 -1 9 0 “tw://bible.?id=2.32.9|AUTODETECT|” Exod. 32:9) 1 1 -1 9 0 “tw://bible.?id=2.34.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.34.9|AUTODETECT|” 34:9) 1 1 -1 9 0 “tw://bible.?id=5.9.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.9.6|AUTODETECT|” Deut. 9:6) 1 1 -1 9 0 “tw://bible.?id=5.9.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.9.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=5.10.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.10.16|AUTODETECT|” 10:16) 1 1 -1 9 0 “tw://bible.?id=5.31.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.31.27|AUTODETECT|” 31:27) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=3.26.41|AUTODETECT|” 74 ) 7 1 -1 9 0 “tw://bible.?id=3.26.41|AUTODETECT|” Lev. 26:41) 1 1 -1 9 0 “tw://bible.?id=24.9.25-24.9.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.9.25-24.9.26|AUTODETECT|” Jer. 9:25 26) 1 1 -1 9 0 “tw://bible.?id=26.44.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.44.7|AUTODETECT|” Ezek. 44:7) 1 1 -1 9 0 “tw://bible.?id=26.44.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=26.44.9|AUTODETECT|” 9) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 75 Refer to Calvin, Acts of the Apostles, vol. 1, p. 213.) 76 Lake and Cadbury, Beginnings, vol. 4, p. 83.) 77 Bengel, Gnomon of the New Testament, vol. 2, p. 583.) 78 Consult Robertson, Grammar, p. 728.) 79 Refer to Lenski, Acts, p. 301; and see Williams, Acts, p. 132.) 1 1 2 8 0 “tw://bible.?id=66.5.6|AUTODETECT|” 80 Calvin, Acts of the Apostles, vol. 1, p. 219. Also note that in ) 7 1 -1 9 0 “tw://bible.?id=66.5.6|AUTODETECT|” Rev. 5:6) 1 1 -1 9 0 0 Jesus is portrayed as standing, instead of sitting on his heavenly throne.) 1 1 2 8 0 0 81 Refer to Bruce, Book of the Acts, p. 154.) 1 1 2 8 0 “tw://bible.?id=5.13.5|AUTODETECT|” 82 See especially ) 7 1 -1 9 0 “tw://bible.?id=5.13.5|AUTODETECT|” Deut. 13:5) 1 1 -1 9 0 “tw://bible.?id=5.19.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.19.19|AUTODETECT|” 19:19) 1 1 -1 9 0 “tw://bible.?id=5.21.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.21.21|AUTODETECT|” 21:21) 1 1 -1 9 0 “tw://bible.?id=5.21.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.21.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=5.24.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.24.7|AUTODETECT|” 24:7) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 83 Consult James C. Moyer, Stoning, ZPEB, vol. 5, p. 524.) 84 Bauer, p. 534.) 85 Josephus War 2.8.1 [117].) 86 Josephus Antiquities 18.4.1 2 [85 89].) 87 Josephus Antiquities 20.9.1 [200]; see Eusebius Ecclesiastical History 2.23.21.)