The Bullet Point Bible

Acts 7

Stephen's Defense Begins: Abraham

1 Then the high priest said, "Are these things true?"2 So he replied, "Brothers and fathers, listen to me. The God of glory appeared to our forefather Abraham when he was in Mesopotamia, before he settled in Haran,3 and said to him, ' Go out from your country and from your relatives, and come to the land I will show you .'4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God made him move to this country where you now live.5 He did not give any of it to him for an inheritance, not even a foot of ground, yet God promised to give it to him as his possession, and to his descendants after him , even though Abraham as yet had no child.6 But God spoke as follows: 'Your descendants will be foreigners in a foreign country, whose citizens will enslave them and mistreat them for 400 years .7 ButI will punish the nation they serve as slaves ,' said God, ' and after these things they will come out of there and worship me in this place .'8 Then God gave Abraham the covenant of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, and Isaac became the father of Jacob, and Jacob of the twelve patriarchs.

  • Stephen addresses the Sanhedrin respectfully ("Brothers and fathers") before launching into his defense.
  • He begins with Abraham, the revered father of the Jewish nation, establishing common ground.
  • Stephen emphasizes God's initiative: God appeared, God spoke, God promised, God made him move. God is sovereign over history and location.
  • God's call to Abraham involved leaving his homeland (Mesopotamia/Chaldea) – highlighting that God's relationship with His people began *outside* the Promised Land.
  • God's promise of the land was given *before* Abraham possessed it and even before he had an heir (Isaac), underscoring faith in God's future fulfillment. Genesis 12:1-3, Genesis 15:1-7.
  • Stephen includes the prophecy of enslavement in Egypt, showing that suffering and foreign dwelling were part of God's plan from early on. Genesis 15:13-14.
  • God's promise included eventual liberation and worship "in this place," which Stephen's audience would associate with Jerusalem/the Temple, but Stephen may be subtly redefining it.
  • The covenant of circumcision (Genesis 17:9-14) is mentioned as a key marker of the covenant relationship, passed down through the patriarchs.
The Patriarchs and Joseph in Egypt

9 The patriarchs, because they were jealous of Joseph, sold him into Egypt. But God was with him,10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made him ruler over Egypt and over all his household.11 Then a famine occurred throughout Egypt and Canaan, causing great suffering, and our ancestors could not find food.12 So when Jacob heard that there was grain in Egypt, he sent our ancestors there the first time.13 On their second visit Joseph made himself known to his brothers again, and Joseph's family became known to Pharaoh.14 So Joseph sent a message and invited his father Jacob and all his relatives to come, seventy-five people in all.15 So Jacob went down to Egypt and died there, along with our ancestors,16 and their bones were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money from the sons of Hamor in Shechem.

  • Stephen highlights the patriarchs' sin (jealousy leading to selling Joseph), an early example of Israel rejecting God's chosen instrument. Genesis 37:11, 28.
  • Despite human sin, "God was with him" (Joseph), demonstrating God's faithfulness and ability to work through difficult circumstances. Genesis 39:2, 21.
  • God elevated Joseph in a foreign land (Egypt), showing again that God's work is not limited to Canaan. Joseph's wisdom and favor were God-given. Genesis 41:37-41.
  • The famine fulfilled the earlier prophecy and led Israel *into* Egypt, according to God's plan.
  • Joseph, previously rejected by his brothers, becomes their savior – a foreshadowing of Jesus.
  • Stephen notes Jacob and the ancestors died in Egypt, reinforcing that the patriarchs lived and died trusting God's promises without fully possessing the land.
  • The detail about the tomb in Shechem (Genesis 33:19, Joshua 24:32) connects back to Abraham and the land promise, though there's a historical complexity comparing Stephen's account (Abraham buying) with Genesis 33 (Jacob buying). Some suggest Stephen conflates traditions or refers to an earlier purchase by Abraham. The number 75 follows the Septuagint (LXX) translation of Genesis 46:27.
Moses' Early Life and Calling

17 "But as the time drew near for God to fulfill the promise he had declared to Abraham, the people increased greatly in number in Egypt,18 until another king who did not know about Joseph ruled over Egypt .19 This was the one who exploited our people and was cruel to our ancestors, forcing them to abandon their infants so they would die.20 At that time Moses was born, and he was beautiful to God. For three months he was brought up in his father's house,21 and when he had been abandoned, Pharaoh's daughter adopted him and brought him up as her own son.22 So Moses was trained in all the wisdom of the Egyptians and was powerful in his words and deeds.23 But when he was about forty years old, it entered his mind to visit his fellow countrymen the Israelites.24 When he saw one of them being hurt unfairly, Moses came to his defense and avenged the person who was mistreated by striking down the Egyptian.25 He thought his own people would understand that God was delivering them through him, but they did not understand.26 The next day Moses saw two men fighting, and tried to make peace between them, saying, 'Men, you are brothers; why are you hurting one another?'27 But the man who was unfairly hurting his neighbor pushed Moses aside, saying, ' Who made you a ruler and judge over us?28 You don't want to kill me the way you killed the Egyptian yesterday, do you? '29 When the man said this, Moses fled and became a foreigner in the land of Midian, where he became the father of two sons.30 "After forty years had passed, an angel appeared to him in the desert of Mount Sinai, in the flame of a burning bush .31 When Moses saw it, he was amazed at the sight, and when he approached to investigate, there came the voice of the Lord,32 ' I am the God of your forefathers,the God of Abraham, Isaac,and Jacob .' Moses began to tremble and did not dare to look more closely.33 But the Lord said to him, ' Take the sandals off your feet, for the place where you are standing is holy ground .34 I have certainly seen the suffering of my people who are in Egypt and have heard their groaning, and I have come down to rescue them . Now come, I will send you to Egypt .'

  • Stephen connects the population growth in Egypt to the nearing fulfillment of God's promise to Abraham. Exodus 1:7.
  • The oppression under a new Pharaoh sets the stage for the Exodus. Exodus 1:8-14.
  • Moses' birth, preservation, and upbringing are highlighted, emphasizing God's providential care. Exodus 2:1-10. Moses was prepared in the "wisdom of the Egyptians."
  • At age forty (a traditional Jewish marker), Moses attempted to intervene for his people, acting prematurely based on his own understanding. Exodus 2:11-12.
  • Stephen explicitly states Moses' assumption that the Israelites would recognize him as God's deliverer, but they rejected him ("Who made you a ruler and judge?"). This is a crucial point: Israel rejected God's chosen leader. Exodus 2:13-14.
  • This rejection forced Moses into exile in Midian for another forty years – again, God's servant is outside the promised land. Exodus 2:15-22.
  • God's appearance at the burning bush occurred in the wilderness, on "holy ground" outside of Canaan, further challenging the idea that God's presence was geographically restricted. Exodus 3:1-5.
  • God identifies Himself as the God of the patriarchs, emphasizing covenant continuity. Exodus 3:6.
  • God explicitly commissions Moses, the one previously rejected by Israel, to be their rescuer. God initiates the deliverance. Exodus 3:7-10.
Moses' Leadership and Israel's Rebellion

35 This same Moses they had rejected, saying, ' Who made you a ruler and judge? ' God sent as both ruler and deliverer through the hand of the angel who appeared to him in the bush.36 This man led them out, performing wonders and miraculous signs in the land of Egypt, at the Red Sea, and in the wilderness for forty years.37 This is the Moses who said to the Israelites, ' God will raise up for you a prophet like me from among your brothers .'38 This is the man who was in the congregation in the wilderness with the angel who spoke to him at Mount Sinai, and with our ancestors, and he received living oracles to give to you.39 Our ancestors were unwilling to obey him, but pushed him aside and turned back to Egypt in their hearts,40 saying to Aaron, ' Make us gods who will go in front of us, for this Moses, who led us out of the land of Egypt-we do not know what has happened to him! '41 At that time they made an idol in the form of a calf, brought a sacrifice to the idol, and began rejoicing in the works of their hands.42 But God turned away from them and gave them over to worship the host of heaven, as it is written in the book of the prophets: ' It was not to me that you offered slain animals and sacrifices forty years in the wilderness, was it,house of Israel?43 But you took along the tabernacle of Moloch and the star of the god Rephan,the images you made to worship, but I will deport you beyond Babylon .'

  • Stephen directly contrasts Israel's rejection of Moses ("whom they had rejected") with God's divine appointment of him ("God sent as both ruler and deliverer"). This reinforces the theme of rejecting God's chosen leaders.
  • Moses' legitimacy was confirmed by God through "wonders and signs" over forty years. Exodus 7-14, Numbers 14:33-34.
  • Stephen quotes Moses' prophecy of a future prophet "like me" (Deuteronomy 18:15), implicitly pointing towards Jesus as its fulfillment. Peter also used this prophecy in Acts 3:22.
  • Moses is presented as the mediator who received God's "living oracles" (the Law) at Sinai.
  • Despite Moses' divine commission and mediation, the ancestors refused obedience, rejected him again ("pushed him aside"), and desired to return to Egypt. Numbers 14:3-4.
  • The golden calf incident is cited as prime evidence of their rebellion and idolatry, turning from the living God to idols made by "their own hands." Exodus 32:1-6.
  • Stephen interprets this idolatry as God "turning away" and giving them over to further sin (worshiping the "host of heaven," i.e., astral deities). This suggests divine judgment through abandonment. Romans 1:24-25 explores a similar theme.
  • He quotes Amos 5:25-27 (from the LXX) to argue that Israel's wilderness worship was fundamentally flawed and idolatrous, leading ultimately to exile ("beyond Babylon," adapting Amos' "beyond Damascus").
The Tabernacle and the Temple

44 Our ancestors had the tabernacle of testimony in the wilderness, just as God who spoke to Moses ordered him to make it according to the design he had seen.45 Our ancestors received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, until the time of David.46 He found favor with God and asked that he could find a dwelling place for the house of Jacob.47 But Solomon built a house for him.48 Yet the Most High does not live in houses made by human hands, as the prophet says,49 ' Heaven is my throne,49 and earth is the footstool for my feet .49 What kind of house will you build for me, says the Lord,49 or what is my resting place?50 Did my hand not make all these things? '

  • Stephen acknowledges the divine origin of the Tabernacle ("just as God directed Moses," "according to the pattern"). It was God's ordained, mobile dwelling place. Exodus 25:9, 40.
  • The Tabernacle accompanied Israel into the Promised Land under Joshua, linking it to the conquest and God's presence with them.
  • David, despite finding favor with God, was not the one to build the Temple; he only desired to. 2 Samuel 7:1-17.
  • Solomon built the Temple, a permanent structure. 1 Kings 6.
  • Stephen's crucial point: "the Most High does not live in houses made by human hands." This directly challenges the Sanhedrin's potentially excessive veneration of the physical Temple building.
  • He supports this by quoting Isaiah 66:1-2, where God emphasizes His transcendence over any earthly structure. God created everything; He cannot be contained within something humans have made.
  • This argument implies that true worship is not tied to a specific building, countering the charge that Stephen spoke against the Temple (Acts 6:13-14). He affirms the Temple's historical place but denies its absolute necessity or ability to contain God.
Stephen's Accusation Against the Sanhedrin

51 "You stubborn people, with uncircumcised hearts and ears! You are always resisting the Holy Spirit, like your ancestors did!52 Which of the prophets did your ancestors not persecute? They killed those who foretold long ago the coming of the Righteous One, whose betrayers and murderers you have now become!53 You received the law by decrees given by angels, but you did not obey it."

  • Stephen shifts from historical narrative to direct accusation, using harsh prophetic language ("stiff-necked," "uncircumcised hearts and ears"). Exodus 32:9, Leviticus 26:41, Jeremiah 6:10, 9:26.
  • "Uncircumcised hearts and ears" means they are spiritually closed off to God's truth, despite their physical circumcision. True covenant faithfulness is internal.
  • The core accusation: They, like their ancestors, are "always resisting the Holy Spirit." The rejection of God's messengers throughout history continues in their rejection of Jesus and his followers.
  • He implicates them directly in the pattern of persecution: their ancestors killed the prophets who announced the Messiah ("the Righteous One"). Matthew 23:29-37.
  • The climax of the accusation: "whose betrayers and murderers you have now become." He holds the Sanhedrin responsible for the death of Jesus, the ultimate messenger foretold by the prophets.
  • He charges them with failing to keep the Law, even though it was divinely given ("by the direction of angels" - a common Jewish tradition about the giving of the Law at Sinai). Their reverence for the Law is superficial. Galatians 3:19.
Stephen's Vision and Martyrdom

54 When they heard these things, they became furious and ground their teeth at him.55 But Stephen, full of the Holy Spirit, looked intently toward heaven and saw the glory of God, and Jesus standing at the right hand of God.56 "Look!" he said. I see the heavens opened, and the Son of Man standing at the right hand of God!57 But they covered their ears, shouting out with a loud voice, and rushed at him with one intent.58 When they had driven him out of the city, they began to stone him, and the witnesses laid their cloaks at the feet of a young man named Saul.59 They continued to stone Stephen while he prayed, "Lord Jesus, receive my spirit!"60 Then he fell to his knees and cried out with a loud voice, "Lord, do not hold this sin against them!" When he had said this, he died.

  • Stephen's words provoke fury ("became enraged," "ground their teeth"), confirming their resistance to the truth.
  • Filled with the Holy Spirit, Stephen receives a vision of heavenly reality: God's glory and Jesus exalted ("standing at the right hand of God"). "Standing" might imply Jesus is acting as advocate or witness, or ready to receive Stephen. Psalm 110:1, Daniel 7:13.
  • Stephen's declaration of seeing the "Son of Man" (Jesus' preferred self-designation, linking to Daniel 7) in heaven is the ultimate blasphemy to the Sanhedrin, confirming Jesus' divine authority.
  • Their reaction is violent and immediate: covering ears (refusing to hear), shouting, rushing him, casting him out of the city (as prescribed for blasphemers, Leviticus 24:14), and stoning him. This was likely mob violence, not a formal execution.
  • The witnesses laying cloaks at Saul's feet introduces the future apostle Paul as complicit in Stephen's death. Acts 8:1, Acts 22:20.
  • Stephen's final words echo Jesus' own on the cross: committing his spirit to Jesus ("Lord Jesus, receive my spirit," cf. Luke 23:46) and praying for his persecutors' forgiveness ("Lord, do not hold this sin against them!" cf. Luke 23:34).
  • Stephen's death is described as falling "asleep," a common New Testament euphemism for the death of believers (1 Thessalonians 4:13-15), indicating peace and hope in resurrection.
  • Stephen becomes the first Christian martyr, his death mirroring his Lord's and serving as a powerful witness.

The Scriptures quoted are from the NET Bible® https://netbible.org copyright ©1996, 2019 used with permission from Biblical Studies Press, L.L.C. All rights reserved

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