Acts 7:2-53

2. Stephen’s address 7:2-53

As a Hellenistic Jew, Stephen possessed a clearer vision of the universal implications of the gospel than did most of the Hebraic Jews. It was this breadth of vision that drew attack from the more temple-bound Jews in Jerusalem and led to his arrest. His address was not a personal defense designed to secure his acquittal by the Sanhedrin. It was instead an apologetic for the new way of worship that Jesus taught and His followers embraced.

"On the surface it appears to be a rather tedious recital of Jewish history [cf. Acts 13:16-33] which has little relevance to the charges on which Stephen has been brought to trial; on closer study, however, it reveals itself as a subtile and skilful proclamation of the Gospel which, in its criticism of Jewish institutions, marks the beginning of the break between Judaism and Christianity, and points forward to the more trenchant exposition of the difference between the old faith and the new as expressed by Paul and the author of the Letter to the Hebrews." [Note: Neil, pp. 107-8.]

Luke evidently recorded this speech, the longest one in Acts, to explain and defend this new way of worship quite fully. He showed that the disciples of Jesus were carrying on God’s plan whereas the unbelieving Jews had committed themselves to beliefs and behavior that God had left behind and disapproved. The story of his speech opens with a reference to the God of glory (Acts 7:2), and it closes with mention of the glory of God (Acts 7:55).

The form of Stephen’s defense was common in his culture, but it is uncommon in western culture. He reviewed the history of Israel and highlighted elements of that history that supported his contentions. He built it mainly around outstanding personalities: Abraham, Joseph, Moses, and, to a lesser degree, David and Solomon. The first section (Acts 7:2-16) deals with Israel’s patriarchal period and refutes the charge of blaspheming God (Acts 6:11). The second major section (Acts 7:17-43) deals with Moses and the Law and responds to the charge of blaspheming Moses (Acts 6:11) and speaking against the Law (Acts 6:13). The third section (Acts 7:44-50) deals with the temple and responds to the charge of speaking against the temple (Acts 6:13) and saying that Jesus would destroy the temple and alter Jewish customs (Acts 6:14). Stephen then climaxed his address with an indictment of his hard-hearted hearers (Acts 7:51-53). Longenecker believed Stephen’s main subjects were the land (Acts 7:2-36), the Law (Acts 7:37-43), and the temple (Acts 7:44-50), plus a concluding indictment (Acts 7:51-53). [Note: Longenecker, pp. 337-48. For a rhetorical analysis of Stephen’s forensic oratory, see Witherington, p. 260-66.]

"Stephen . . . was endeavoring to show how the Christian message was fully consistent with and the culmination of OT revelation." [Note: Kent, p. 66.]

Stephen’s purpose was also to show that Jesus experienced the same things Abraham, Joseph, and Moses had experienced as God’s anointed servants. As the Sanhedrin recognized them as men whom God had anointed for the blessing of Israel and the world, so should they recognize Jesus. The people to whom these three patriarchs went as God’s representatives all initially rejected them but later accepted them, which is also Jesus’ history.

Stephen quoted from the Septuagint (Greek) Old Testament. This was the translation most commonly used by Hellenistic Jews such as himself. His selective history of Israel stressed the points that he wanted to make.

"In this discourse three ideas run like cords through its fabric:

"1. There is progress and change in God’s program. . . .

2. The blessings of God are not limited to the land of Israel and the temple area. . . .

"3. Israel in its past always evidenced a pattern of opposition to God’s plans and His men." [Note: Toussaint, "Acts," p. 369. Italics omitted.]