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- Preaching the Living WORD through
the Written WORD - 2 Tim 4;:2 - |
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STEPHEN’S DEFENSE TO CHARGES OF BLASPHAMY - Pt. 1b (Ac 7:6-17) 10/27/13 Grace Bible Church,
Gillette, Wyoming Pastor Daryl Hilbert I.
GOD CHOSE AND MADE A COVENANT WITH ISRAEL (2-17) A. The Call of the Jewish People (2-4 cf. Ge
11:31-12:4) 1. Abraham’s Call (2) 2. Abraham’s Sojourn (3-4) B. The Promise of Descendants, Land, and
Slavery (5-7) 1. Abraham’s Land and Descendants (5) 2. Abraham’s Descendants’ Affliction (6-7) a) [6] Abraham also had to have faith in
God’s sovereign plan, which consisted of Abraham’s descendants (Israel)
living as foreigners who would be subjected to slavery for 400 years. There
is an apparent discrepancy concerning the number 400. According to Ex 12:40 cf. Ga 3:17 the actual time was 430 yrs.
However, rounding the 400 yrs. is an acceptable practice, for God Himself
rounded it to 400 yrs (Ge 15:13). The extra 30 yrs do not explain the difference that Israel lived in
Egypt as opposed to being in slavery. Israel lived in Egypt for more than 71
yrs. before being enslaved (cf. Ge 47:9; Ge 47:28;
Ge 50:26; Ex 1:7-14). b) [7] Stephen accurately recounts Israel’s
history that God not only sovereignly chose them (Dt 7:6-7), but also the
nation which would put Israel into bondage. However, God also would
sovereignly judge that nation (Egypt) (Ge 15:14 cf. Dt 7:8). After that, God
would sovereignly give them the land of Canaan, the Promised Land, Israel,
and Jerusalem so they could “serve” (latreuō
- worship or serve, Mt 4:10) Him “in this place.” Instead of strictly
holding to one text where it states they “will come out with many possessions” (Ge 15:14),
it appears that Stephen combined the idea “shall worship (LXX latreuō) God at this mountain” (Ex 3:12), and changed “this mountain” to “this place,”
(i.e. Israel and probably Jerusalem cf. 4). C. The Covenant of Circumcision (8) 1. Abraham’s Covenant of Circumcision (8a) a) Stephen introduced the ever-important
Jewish concept of the “covenant of circumcision.” In Ge 17:11-12, God
instituted the covenant of circumcision which symbolized Abraham’s (and all
Israel) consecration to walk blamelessly before God (Ge 17:1), covenant
relationship as God’s chosen people (Ge 17:2-3, 7), proliferation of
Abraham’s descendants (Ge 17:4-6), and guarantee the Promised Land to
Abraham’s descendants (Ge 17:8). 2. The Patriarchs (8b) a) Abraham carried out this covenant for
himself (Ge 17:24, 26) and for Isaac (Ge 21:4). It was
obviously maintained by Jacob, the twelve patriarchs, and all of
Israel. b) Stephen introduced his belief in Abraham
the patriarchal period. In so doing, he showed that he did not blaspheme
against God who chose Israel through Abraham, nor the institution of His
covenant with the patriarchs and Israel. D. The Proliferation of Israel (9-17) 1. The Patriarch’s Treachery (9) a) Stephen not only continued the history of
Israel from the Patriarchs, but he highlighted Israel’s proliferation in
spite of opposition. However, the opposition specifically came from the
patriarchs themselves. It is a precursor to Israel’s (including the
Sanhedrin) constant rejection of God’s redemptive plan. b) Because of the “jealousy” (zēloō - hostile emotion or
resentment, Ge 37:11 cf. Jews - Ac 5:17; 13:45; 17:5) of the patriarchs against
Joseph, he was sold into Egypt. Yet, Joseph was set
apart for a special blessing by special revelation (Ge 37:5, 9; 40:8; 41:15)
and therefore “God was with him.” 2. Joseph’s Elevation (10) a) [10] In a summarizing statement of
Joseph’s plights, Stephen stated that God delivered him from “all his
afflictions” (misjudged and mistreated: Potiphar’s wife - Ge 39; extended
imprisonment - Ge 40). God was with Joseph and gave him “favor” (charis - favor or grace) and wisdom before
Pharaoh. So, Joseph was made governor over Egypt (Ge
41:40-46). b) Though Stephen waited until the end of His
sermon to refer explicitly to Christ, Joseph was a vivid typological picture
of Christ. 3. Jacob’s Preservation (11-16) a) [11] In fulfillment of the special
revelation given to Joseph, a devastating famine came over Egypt and Canaan
(Ge 41:1-39). Having become the governor, Joseph had exacted a fifth of the
produce during the seven years of abundance (Ge 41:47-49). When the famine
came as God had revealed, Egypt, under Joseph’s direction, was
well supplied. People of all the earth came to buy grain from Joseph
(Ge 41:57). b) [12] The famine prompted Jacob to seek
grain from Egypt and fulfill God’s providence through Joseph (Ge 45:5, 7).
Jacob sent the patriarchs to Egypt to buy grain (Ge 42:1-3). c) [13] On their “second visit,” Joseph
reveals himself to his brothers (Ge 45:1-3). Some suggest a typology of
Christ’s two advents, the second of which, Christ reveals Himself to Israel
and protects them (Zc 14:1-4). d) [14] Joseph the deliverer, sent for Jacob
and his whole family consisting of seventy five
people. There is an apparent discrepancy with the number 75. The Hebrew text
gives the number in Jacob’s family as 70 (Ge 46:26, 27; Ex 1:5; Dt 10:22). But Stephen, being a Hellenistic Jew, would have used the
Septuagint (LXX - Grk. translation of Heb. text),
which reads 75. Apparently they included Joseph’s seven grandsons (1Ch 7:14,
20-21) but omitted Jacob and Joseph, totaling 75. Stephen’s audience had no
problem with the LXX’s numbering. e) [15] Jacob died in Egypt at the age of
147 (17 yrs after moving to Egypt) (Ge 47:9). “Our
fathers” refers to the death of the patriarchs. Scripture states that Joseph
died 54 yrs later at the age of 110 (Ge 50:26),
which at least 71 yrs living freely in Egypt. f) [16] The “they” refers to Joseph and his
brothers that were taken to Shechem. The context has
had in view the “patriarchs” (9), also called “our fathers” (11, 12, 13
implied, 15) and were the antecedent in vs. 15. g) Jacob was not buried
with them for he was buried in “the cave
of the field of Machpelah before Mamre, which Abraham had bought along with the field for
a burial site from Ephron the Hittite” (Ge 50:13). h) The patriarchs were
buried in Shechem in a tomb purchased by Abraham from the sons of Hamor. There is an apparent discrepancy with who
purchased the tomb. According to Jos 24:32, it states that
Jacob purchased the land. This apparent contradiction is solved by the
probability that Abraham originally purchased the field to build an altar,
but he did not settle there (Ge 12:6-7). In all likelihood, the land reverted back to the sons of Hamor
(cf. Jdg 9:28). This would have required Jacob to repurchase it (Ge
33:18-20). The fact that Joseph was buried in Shechem was a fulfillment to
Joseph’s request (Ge 50:25; Ex 13:19; Jos 24:32). 4. Israel’s Proliferation (17) a) [17] In spite of a slow and difficult
beginning for Israel, they began to proliferate even according to God’s
promise (Ge 15:5; 17:4-5). Likewise, God would fulfill the other aspects of
His Promise, including their mistreatment and enslavement (Ge 15:13-14).
Stephen recounted God’s intervention in His chosen people Israel, and
therefore did not blaspheme against God. II. OBSERVATIONS AND APPLICATIONS A. The Gamaliel Principle is rational proof
of God’s promise (Ac 5:38-39 cf. Ac 7:17) B. The fact is, that God has not despised or
rejected Israel (Ro 11:1-5) C. The fact is, that God has grafted in the
Gentiles (Ro 11:17-24) |
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