{"id":1416,"date":"2026-01-04T22:00:00","date_gmt":"2026-01-04T22:00:00","guid":{"rendered":"https:\/\/goodchristadelphiantalks.com\/index.php\/podcast\/381-john-carter-stephens-speech\/"},"modified":"2026-08-07T23:35:16","modified_gmt":"2026-08-07T23:35:16","slug":"381-john-carter-stephens-speech","status":"publish","type":"podcast","link":"https:\/\/goodchristadelphiantalks.com\/index.php\/podcast\/381-john-carter-stephens-speech\/","title":{"rendered":"381: John Carter – Stephen’s Speech"},"content":{"rendered":"

This week’s talk is a class by Brother John Carter titled \u201cStephen’s Speech\u201d from his series, “The Speeches in Acts,” which he gave at the Wilbraham Bible School in 1952.<\/p>\n

Be sure to subscribe to the GCT Extended podcast<\/a> to hear the other 4 classes in this series!<\/p>\n

We hope this strengthens your Faith and brightens your day!<\/p>\n

Thank you for listening, God bless, and talk to you next week.<\/p>\n

Send talk suggestions or comments to:\u00a0\u2060\u2060\u2060\u2060\u2060\u2060\u2060GoodChristadelphianTalks@gmail.com\u2060\u2060\u2060\u2060\u2060\u2060\u2060<\/a><\/p>\n

For Show Notes, visit our website:\u00a0\u2060\u2060\u2060\u2060\u2060\u2060\u2060GoodChristadelphianTalks.com\u2060\u2060\u2060\u2060\u2060\u2060\u2060<\/a><\/p>\n

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1
\n00:00:03,960 –> 00:00:05,440
\nWelcome to Good Christophian
\nTalks. <\/p>\n

2
\n00:00:05,920 –> 00:00:08,600
\nThank you for joining us this
\nweek on this podcast. <\/p>\n

3
\n00:00:08,600 –> 00:00:11,960
\nWe select one talk a week to
\nhelp us get the Bible in our <\/p>\n

4
\n00:00:11,960 –> 00:00:16,000
\nDaily News feed.
\nEach week we post a talk that we<\/p>\n

5
\n00:00:16,000 –> 00:00:19,000
\npreviewed from suggestions sent
\nin by listeners from around the <\/p>\n

6
\n00:00:19,000 –> 00:00:21,560
\nworld.
\nThen we record a short intro <\/p>\n

7
\n00:00:21,560 –> 00:00:25,040
\nbeforehand as a personalized
\nrecommendation to you on why we <\/p>\n

8
\n00:00:25,040 –> 00:00:28,000
\nare sharing the talk.
\nAnd now let’s talk more about <\/p>\n

9
\n00:00:28,000 –> 00:00:34,280
\nthis week’s talk.
\nHello, this is brother Chris. <\/p>\n

10
\n00:00:34,680 –> 00:00:37,680
\nFor this week, I picked a talk
\nthat was from a series that <\/p>\n

11
\n00:00:37,680 –> 00:00:40,400
\nbrother John Carter gave at the
\nWilbraham Bible School all the <\/p>\n

12
\n00:00:40,400 –> 00:00:45,160
\nway back in 1952, talking about
\nthe speeches and acts. <\/p>\n

13
\n00:00:45,960 –> 00:00:50,000
\nNow, this entire series was a
\nreally fun listen. <\/p>\n

14
\n00:00:50,480 –> 00:00:53,120
\nWe’ll have it up on the good
\nChris Delphine Talks extended <\/p>\n

15
\n00:00:53,120 –> 00:00:56,200
\npodcast with a disclaimer that
\nthe audio with the first class <\/p>\n

16
\n00:00:56,200 –> 00:00:59,880
\nis a little rough, something to
\nbe expected with a 70 year old <\/p>\n

17
\n00:01:00,240 –> 00:01:03,880
\nrecording.
\nBut this came as a secondary <\/p>\n

18
\n00:01:03,880 –> 00:01:07,560
\nrecommendation from listening to
\nsome of the podcast that we did <\/p>\n

19
\n00:01:07,560 –> 00:01:09,480
\nfor the podcast showcase back in
\nAugust. <\/p>\n

20
\n00:01:10,040 –> 00:01:14,360
\nThis was from episode 63 of the
\nWilderness Conversations podcast<\/p>\n

21
\n00:01:14,360 –> 00:01:17,160
\nwhere Brother Des Mansur was
\ntalking with Steven Dotson and <\/p>\n

22
\n00:01:17,360 –> 00:01:19,880
\nhe talked about listening to
\nthese talks when he was younger.<\/p>\n

23
\n00:01:20,280 –> 00:01:23,160
\nAnd I found it to be really
\nheartwarming to hear how <\/p>\n

24
\n00:01:23,160 –> 00:01:25,720
\nimpactful these were and then
\nmade me want to go out and <\/p>\n

25
\n00:01:25,720 –> 00:01:27,680
\nlisten to him.
\nAnd so by listening to him, I, I<\/p>\n

26
\n00:01:27,680 –> 00:01:28,640
\ncan agree with whether does
\nthat. <\/p>\n

27
\n00:01:28,640 –> 00:01:32,080
\nThese were really spectacular
\nclasses and it was really fun to<\/p>\n

28
\n00:01:32,080 –> 00:01:34,400
\nhear Brother John Carter’s
\nperspective on it. <\/p>\n

29
\n00:01:34,880 –> 00:01:38,840
\nThe specific class that we’re
\nlooking at here is class #4 from<\/p>\n

30
\n00:01:38,840 –> 00:01:42,360
\nthat series, and it’s looking
\nspecifically at Stevens speech. <\/p>\n

31
\n00:01:42,880 –> 00:01:46,880
\nPart of why I picked it is this
\nis one of the speeches where <\/p>\n

32
\n00:01:46,880 –> 00:01:48,600
\nBrother John Carter is putting
\ntogether a lot of the <\/p>\n

33
\n00:01:48,600 –> 00:01:50,840
\nfoundational work that he’s been
\nlaying in the first couple <\/p>\n

34
\n00:01:50,840 –> 00:01:55,320
\nclasses where he is looking into
\nhow Luke was writing the book of<\/p>\n

35
\n00:01:55,320 –> 00:01:57,640
\nActs and talks about that.
\nBut he makes mention of it in <\/p>\n

36
\n00:01:57,640 –> 00:01:59,080
\nthis class.
\nBut then really puts all <\/p>\n

37
\n00:01:59,080 –> 00:02:03,280
\ntogether to add a whole bunch of
\nadditional depth and detail into<\/p>\n

38
\n00:02:03,280 –> 00:02:06,040
\nSteven’s speech, which is
\nalready a very comprehensive <\/p>\n

39
\n00:02:06,040 –> 00:02:09,280
\nspeech that he gave and is one
\nthat I’ve heard classes before <\/p>\n

40
\n00:02:09,280 –> 00:02:10,720
\non.
\nBut I never heard some of the <\/p>\n

41
\n00:02:10,720 –> 00:02:13,400
\ndetail and some of the things
\nthat Brother John brings out <\/p>\n

42
\n00:02:13,880 –> 00:02:16,400
\ntalking about Steven.
\nAnd I found it to be a really <\/p>\n

43
\n00:02:16,400 –> 00:02:18,960
\neye opening way to view Steven’s
\nspeech and sort of the <\/p>\n

44
\n00:02:18,960 –> 00:02:21,800
\nprogression that Steven goes
\nthrough as he’s giving the <\/p>\n

45
\n00:02:21,800 –> 00:02:23,440
\nspeech to the people that are
\nbefore him. <\/p>\n

46
\n00:02:23,920 –> 00:02:26,000
\nI hope that you find this to be
\nas thought provoking and <\/p>\n

47
\n00:02:26,000 –> 00:02:30,760
\ninteresting as I did and that
\nyou are able to find some new <\/p>\n

48
\n00:02:30,760 –> 00:02:33,600
\nNuggets about Steven’s speech in
\nthe book of Acts. <\/p>\n

49
\n00:02:34,000 –> 00:02:37,960
\nSo with that, I will turn it
\nover to our brother John Carter <\/p>\n

50
\n00:02:38,320 –> 00:02:41,080
\ncoming to you all the way from
\n1952 from the Wilbraham Bible <\/p>\n

51
\n00:02:41,080 –> 00:02:44,640
\nSchool for his fourth class on a
\nseries on the speeches and Acts.<\/p>\n

52
\n00:02:44,760 –> 00:02:47,560
\nThis is Class 4 entitled Stevens
\nSpeech. <\/p>\n

53
\n00:02:47,880 –> 00:02:51,040
\nIt is evident, dear brethren and
\nsisters, from the length of the <\/p>\n

54
\n00:02:51,040 –> 00:02:56,520
\nspeech which has been read, that
\nit must occupy an important <\/p>\n

55
\n00:02:56,520 –> 00:02:59,280
\nplace in the scheme of Luke’s
\nhistory. <\/p>\n

56
\n00:02:59,880 –> 00:03:05,160
\nHe has told us of the beginning
\nof Christian life at Pentecost. <\/p>\n

57
\n00:03:06,160 –> 00:03:10,800
\nHe traces for us the Jerusalem
\nministry, the opposition of <\/p>\n

58
\n00:03:10,800 –> 00:03:13,560
\nJewish authorities, the arrest
\nof Peter and John. <\/p>\n

59
\n00:03:14,400 –> 00:03:18,760
\nHe narrates Peter’s defence and
\nthen tells us of the origin of <\/p>\n

60
\n00:03:18,760 –> 00:03:22,640
\nthe internal difficulties in the
\ncase of Ananias and Sapphira. <\/p>\n

61
\n00:03:24,000 –> 00:03:28,280
\nAt the same time great progress
\nwas made and many that heard <\/p>\n

62
\n00:03:28,280 –> 00:03:30,480
\nthese things were added to the
\nLord. <\/p>\n

63
\n00:03:30,840 –> 00:03:36,960
\nHe then has told us in his
\nhistory how Jewish toleration <\/p>\n

64
\n00:03:36,960 –> 00:03:41,440
\nwas established after the
\nimprisonment of the apostles, <\/p>\n

65
\n00:03:41,880 –> 00:03:45,320
\nfirstly by their dismissal, and
\nsecondly through the council <\/p>\n

66
\n00:03:45,320 –> 00:03:49,920
\nwhich was accepted, which was
\ngiven unto them by Gamaliel. <\/p>\n

67
\n00:03:50,400 –> 00:03:55,200
\nAnd yet those who knew anything
\nabout Christian life in its <\/p>\n

68
\n00:03:55,200 –> 00:04:00,360
\nrelation to Judaism in the 1st
\ncentury knew that there was a <\/p>\n

69
\n00:04:00,360 –> 00:04:05,080
\nsharp antagonism existing.
\nWhat was the origin of that <\/p>\n

70
\n00:04:05,080 –> 00:04:08,120
\nantagonism?
\nWe shall see before we are <\/p>\n

71
\n00:04:08,120 –> 00:04:14,400
\nthrough with this book of Acts
\nthe reason why Luke traces out <\/p>\n

72
\n00:04:14,720 –> 00:04:19,079
\nthis antagonism.
\nIt has a particular bearing upon<\/p>\n

73
\n00:04:19,079 –> 00:04:22,800
\nthe legal questions that he will
\ndiscuss in the book. <\/p>\n

74
\n00:04:23,360 –> 00:04:30,760
\nThis speech begins really the
\nimportant legal issues for a <\/p>\n

75
\n00:04:30,760 –> 00:04:36,600
\nquestion was being decided by
\nthe Jewish authorities whether <\/p>\n

76
\n00:04:37,320 –> 00:04:42,240
\nthe distinctively characteristic
\nteaching of the apostles <\/p>\n

77
\n00:04:43,280 –> 00:04:46,960
\nconcerning Jesus Christ, with
\nall its implications, should be <\/p>\n

78
\n00:04:46,960 –> 00:04:51,440
\ntolerated by them.
\nAnd it happened that Stephen, <\/p>\n

79
\n00:04:52,360 –> 00:04:56,680
\nwho was a man mighty in the
\nworld, as is very evident, who <\/p>\n

80
\n00:04:56,680 –> 00:05:03,000
\nhad a power of presentation in
\nhis defence, was the one who was<\/p>\n

81
\n00:05:03,000 –> 00:05:06,560
\narraigned before them.
\nThey were visiting the <\/p>\n

82
\n00:05:06,560 –> 00:05:12,080
\nsynagogues, of which there were
\nmany in Jerusalem, generally <\/p>\n

83
\n00:05:12,800 –> 00:05:19,200
\ndevoted to the men from
\nparticular districts who visited<\/p>\n

84
\n00:05:19,200 –> 00:05:24,040
\nJerusalem, a city from those of
\nthose from the province of Asia,<\/p>\n

85
\n00:05:24,600 –> 00:05:28,080
\nor from Akaia, as the case may
\nbe, or from Egypt. <\/p>\n

86
\n00:05:29,000 –> 00:05:32,680
\nAnd Stephen, in one of these
\ndefences, had been disputing and<\/p>\n

87
\n00:05:32,680 –> 00:05:38,720
\narguing concerning the Christian
\nfaith, And so he was brought <\/p>\n

88
\n00:05:38,720 –> 00:05:44,600
\nbefore the Jewish authorities
\nwith certain charges preferred <\/p>\n

89
\n00:05:44,600 –> 00:05:49,840
\nagainst him.
\nNow we must try and see as <\/p>\n

90
\n00:05:49,840 –> 00:05:54,280
\nclearly as we can what the
\ncharges were that were made <\/p>\n

91
\n00:05:54,280 –> 00:05:58,840
\nagainst him, For it is only by
\nseeing the charges that were <\/p>\n

92
\n00:05:58,840 –> 00:06:07,400
\nmade that we shall see in turn
\nhow Stephen presented his <\/p>\n

93
\n00:06:07,960 –> 00:06:12,240
\napologia, his defence.
\nLet us look then at the charges <\/p>\n

94
\n00:06:12,720 –> 00:06:16,400
\nwhich are given.
\nThe close of chapter 6, verse <\/p>\n

95
\n00:06:16,400 –> 00:06:20,120
\n10, chapter 6.
\nThey were not able to resist the<\/p>\n

96
\n00:06:20,120 –> 00:06:22,600
\nwisdom and the spirit by which
\nHe spake. <\/p>\n

97
\n00:06:23,720 –> 00:06:27,040
\nThen they suborn men which said,
\nWe have heard him speak <\/p>\n

98
\n00:06:27,040 –> 00:06:32,080
\nblasphemous words against Moses
\nand against God, And they <\/p>\n

99
\n00:06:32,080 –> 00:06:35,320
\nstirred up the people, and the
\nelders and the scribes, and came<\/p>\n

100
\n00:06:35,320 –> 00:06:39,320
\nupon him, and caught him, and
\nbrought him to the council, and <\/p>\n

101
\n00:06:39,320 –> 00:06:43,160
\nset up false witnesses.
\nAnd here there is a remarkable <\/p>\n

102
\n00:06:43,160 –> 00:06:48,560
\nparallel between what happened
\nto the master and to the <\/p>\n

103
\n00:06:48,560 –> 00:06:51,880
\nservant.
\nThey set up false witnesses <\/p>\n

104
\n00:06:51,880 –> 00:06:59,120
\nwhich said, This man ceaseth not
\nto speak blasphemous words <\/p>\n

105
\n00:06:59,880 –> 00:07:05,000
\nagainst this holy place, that is
\nthe temple and the law. <\/p>\n

106
\n00:07:06,360 –> 00:07:10,520
\nSo the basis of the charge
\nagainst Stephen was that he had <\/p>\n

107
\n00:07:10,520 –> 00:07:16,760
\nbeen uttering things which to
\nthem were derogatory to temple <\/p>\n

108
\n00:07:17,040 –> 00:07:21,760
\nand to law.
\nAnd they explained how his <\/p>\n

109
\n00:07:21,760 –> 00:07:28,240
\ncontentions were such by saying,
\nwe have heard him say that this <\/p>\n

110
\n00:07:28,240 –> 00:07:33,080
\nsame Jesus of Nazareth shall
\ndestroy this place and change <\/p>\n

111
\n00:07:33,080 –> 00:07:35,240
\nthe customs which Moses
\ndelivered us. <\/p>\n

112
\n00:07:35,560 –> 00:07:40,160
\nWe’ve heard him say that this
\nJesus of Nazareth shall destroy <\/p>\n

113
\n00:07:40,160 –> 00:07:42,560
\nthis place and change the
\ncustoms. <\/p>\n

114
\n00:07:42,840 –> 00:07:47,560
\nSo it is quite evident that
\nStephen had been contending that<\/p>\n

115
\n00:07:47,680 –> 00:07:54,000
\nthe practices of the Mosaic Law
\nand the worship at the temple <\/p>\n

116
\n00:07:55,000 –> 00:07:57,960
\nwere not essential to be
\nacceptable to God. <\/p>\n

117
\n00:07:59,000 –> 00:08:03,760
\nBut a time had now come when
\nthese things were becoming <\/p>\n

118
\n00:08:03,840 –> 00:08:08,560
\nobsolete.
\nHe was in fact putting forward <\/p>\n

119
\n00:08:08,560 –> 00:08:13,680
\nwhat Jesus had said to the woman
\nat Samaria when she asked Him to<\/p>\n

120
\n00:08:13,680 –> 00:08:18,240
\ndecide the issue as to whether
\nGarizim or Zion was the place <\/p>\n

121
\n00:08:18,240 –> 00:08:22,360
\nwhere men ought to worship.
\nJesus indicated that <\/p>\n

122
\n00:08:22,360 –> 00:08:27,160
\nhistorically the answer was in
\nfavour of the Jews and of Zion. <\/p>\n

123
\n00:08:27,160 –> 00:08:31,000
\nBut the hour is coming when
\nneither here nor there, but <\/p>\n

124
\n00:08:31,000 –> 00:08:35,080
\nwherever men may be, those who
\nworship God in spirit and in <\/p>\n

125
\n00:08:35,080 –> 00:08:38,799
\ntruth, would be acceptable to
\nHim, for God’s sake of such to <\/p>\n

126
\n00:08:38,799 –> 00:08:41,919
\nworship Him.
\nThe charge against Jesus that He<\/p>\n

127
\n00:08:41,919 –> 00:08:45,120
\nhad said He would destroy this
\ntemple and raise it up in three <\/p>\n

128
\n00:08:45,120 –> 00:08:47,720
\ndays was a perversion of His
\nteaching. <\/p>\n

129
\n00:08:48,000 –> 00:08:52,280
\nHe had indeed said, You destroy
\nthis temple, and I will raise it<\/p>\n

130
\n00:08:52,280 –> 00:08:54,840
\nup in three days.
\nBut he spake of the temple of <\/p>\n

131
\n00:08:54,840 –> 00:08:57,960
\nhis body.
\nBut it would appear that the <\/p>\n

132
\n00:08:57,960 –> 00:09:02,720
\nJews in their opposition to
\nJesus somehow fused the two <\/p>\n

133
\n00:09:02,720 –> 00:09:07,120
\nstatements.
\nFor we find there was a haunting<\/p>\n

134
\n00:09:07,120 –> 00:09:10,280
\nfear about them concerning
\nsomething that would happen in <\/p>\n

135
\n00:09:10,280 –> 00:09:13,320
\nthree days.
\nFor they went to pilot and said,<\/p>\n

136
\n00:09:13,320 –> 00:09:17,960
\nthis man said three days.
\nIn three days I will rise again.<\/p>\n

137
\n00:09:18,920 –> 00:09:23,600
\nTherefore make the tomb secure,
\nand with the same sensitiveness.<\/p>\n

138
\n00:09:23,600 –> 00:09:28,680
\nThe Jewish authorities saw a
\ndanger to the practices in which<\/p>\n

139
\n00:09:28,680 –> 00:09:33,320
\nthey had such vested interests.
\nAnd even though they put aside <\/p>\n

140
\n00:09:33,320 –> 00:09:37,800
\ntheir vested interests, to a
\npatriotic Jew, it would seem <\/p>\n

141
\n00:09:37,800 –> 00:09:40,840
\nindeed that the man who was
\nputting forward such a case of <\/p>\n

142
\n00:09:40,840 –> 00:09:45,840
\nStephen but only be classed as a
\nrenegade, and must therefore be <\/p>\n

143
\n00:09:46,280 –> 00:09:48,240
\narraigned before the
\nauthorities. <\/p>\n

144
\n00:09:48,280 –> 00:09:52,920
\nThey must have related these
\ncharges to the law of blasphemy,<\/p>\n

145
\n00:09:53,760 –> 00:09:58,320
\nso serious did they treat them.
\nBut the man must have recognised<\/p>\n

146
\n00:09:58,320 –> 00:10:02,640
\nthat just as they had manifested
\nthe bitterness and the hatred <\/p>\n

147
\n00:10:02,640 –> 00:10:07,320
\ntoward Jesus which had brought
\nhim to the cross, so he in his <\/p>\n

148
\n00:10:07,320 –> 00:10:11,400
\nturn must be prepared for a
\nsimilar manifestation of evil <\/p>\n

149
\n00:10:11,400 –> 00:10:15,600
\nspirit toward him.
\nSo he too, must be prepared for <\/p>\n

150
\n00:10:15,600 –> 00:10:19,600
\na like perversion of the
\napplication of justice as He <\/p>\n

151
\n00:10:19,600 –> 00:10:24,920
\nstood before these authorities.
\nAnd therefore He must present <\/p>\n

152
\n00:10:25,040 –> 00:10:31,920
\nsuch a case that it is put with
\nall power and cogency in defence<\/p>\n

153
\n00:10:31,920 –> 00:10:34,520
\nof the position that he had
\nmaintained. <\/p>\n

154
\n00:10:35,200 –> 00:10:41,720
\nSo that he might show that if it
\nwere indeed God’s purpose that <\/p>\n

155
\n00:10:41,720 –> 00:10:45,720
\nHe had been setting forth in His
\ncontentions, it might be put <\/p>\n

156
\n00:10:45,720 –> 00:10:50,560
\nbefore them in such a way that
\nit couldn’t be gained. <\/p>\n

157
\n00:10:50,560 –> 00:10:56,760
\nSeed for the man who had such
\nspirit of wisdom and of power, <\/p>\n

158
\n00:10:57,720 –> 00:11:03,920
\nand also the quiet confidence
\nand radiance that comes from <\/p>\n

159
\n00:11:03,920 –> 00:11:08,640
\nutter conviction in the truth of
\nwhat he believed. <\/p>\n

160
\n00:11:09,360 –> 00:11:13,360
\nAnd they looked upon his face,
\nand saw, as it were, the face of<\/p>\n

161
\n00:11:13,360 –> 00:11:17,120
\nan Angel.
\nAnd with such wonder and <\/p>\n

162
\n00:11:17,120 –> 00:11:21,960
\nbewilderment they must sit and
\nlisten for so long a time. <\/p>\n

163
\n00:11:22,400 –> 00:11:27,440
\nWhile Stephen presented his
\ndefence in Smith’s Bible <\/p>\n

164
\n00:11:27,440 –> 00:11:34,440
\nDictionary, now 100 years old or
\nso, Dean Stanley says that there<\/p>\n

165
\n00:11:34,440 –> 00:11:38,200
\nare 12 mistakes in Stephen’s
\ndefence. <\/p>\n

166
\n00:11:38,440 –> 00:11:42,680
\nRackham, to whose book we
\nreferred at our in our first <\/p>\n

167
\n00:11:42,680 –> 00:11:48,120
\naddress, a book in so many
\nrespects, excellent charges. <\/p>\n

168
\n00:11:48,120 –> 00:11:52,720
\nStephen with 15 mistakes.
\nNow this is serious. <\/p>\n

169
\n00:11:52,960 –> 00:11:58,160
\nWe might think, indeed, that it
\ndoesn’t impugn the inspiration <\/p>\n

170
\n00:11:58,160 –> 00:12:02,240
\nof Scripture or the accuracy of
\nthe record, that under such <\/p>\n

171
\n00:12:02,240 –> 00:12:05,160
\ncircumstances mistakes might be
\npossible. <\/p>\n

172
\n00:12:05,640 –> 00:12:07,640
\nBut we needn’t fall back upon
\nthat. <\/p>\n

173
\n00:12:08,520 –> 00:12:13,880
\nFor every one of these supposed
\nmistakes can be satisfactorily <\/p>\n

174
\n00:12:13,880 –> 00:12:19,640
\nexplained, but not only so, in
\nthe very explanation of them by <\/p>\n

175
\n00:12:19,640 –> 00:12:23,280
\nthe application of the key upon
\nwhich we have insisted in <\/p>\n

176
\n00:12:23,280 –> 00:12:27,440
\nprevious addresses.
\nWhat appears to be a mistake is <\/p>\n

177
\n00:12:27,440 –> 00:12:31,960
\nseen to have a marked relevance
\nto Pete, to Stevens argument, <\/p>\n

178
\n00:12:32,440 –> 00:12:36,240
\nand is indeed vital to it.
\nNow let me sketch to you first <\/p>\n

179
\n00:12:36,240 –> 00:12:41,120
\nof all briefly his argument, so
\nthat we might get its outline in<\/p>\n

180
\n00:12:41,120 –> 00:12:46,160
\nour minds, so that the outline
\nis not less lost in the <\/p>\n

181
\n00:12:46,160 –> 00:12:49,200
\nmultitude of details at which we
\nshall have to look. <\/p>\n

182
\n00:12:49,960 –> 00:12:54,040
\nThey said then Stephen is
\nspeaking against the law and <\/p>\n

183
\n00:12:54,040 –> 00:12:58,160
\nagainst the temple, clearly
\nindicating that they were not <\/p>\n

184
\n00:12:58,160 –> 00:13:02,760
\nvital, that they hadn’t the
\nplace now in the purpose of God <\/p>\n

185
\n00:13:04,200 –> 00:13:08,800
\nattached to them by the Jews.
\nHow does he meet it? <\/p>\n

186
\n00:13:09,080 –> 00:13:11,760
\nWell, this broadly is his
\nargument. <\/p>\n

187
\n00:13:12,120 –> 00:13:19,200
\nAbraham was called of God, but
\nhe was called before the law was<\/p>\n

188
\n00:13:19,200 –> 00:13:25,720
\ngiven, and since Abraham acts
\nworship God acceptably, the law <\/p>\n

189
\n00:13:25,720 –> 00:13:30,160
\nwas not essential.
\nIn Abraham’s case, Joseph and <\/p>\n

190
\n00:13:30,160 –> 00:13:37,280
\nMoses were both rejected, and
\nyet in each case the man was <\/p>\n

191
\n00:13:37,280 –> 00:13:42,560
\nraised up by God as the
\ndeliverer of his people. <\/p>\n

192
\n00:13:43,480 –> 00:13:49,160
\nTherefore, the rejection of
\nJesus was only an extension of <\/p>\n

193
\n00:13:49,160 –> 00:13:53,480
\nthe same attitude to God’s work
\nthat had been manifested by <\/p>\n

194
\n00:13:53,480 –> 00:13:59,360
\ntheir fathers.
\nAnd there was all the elements. <\/p>\n

195
\n00:13:59,360 –> 00:14:03,200
\nThey were all the elements of a
\nsimilar mistake having been made<\/p>\n

196
\n00:14:03,200 –> 00:14:06,520
\non their part in the rejection
\nof Jesus. <\/p>\n

197
\n00:14:07,520 –> 00:14:12,720
\nHe shows that worship was
\noffered to God in the wilderness<\/p>\n

198
\n00:14:13,640 –> 00:14:18,440
\nbefore the Tabernacle was made.
\nThen the Tabernacle was not <\/p>\n

199
\n00:14:18,440 –> 00:14:20,560
\nessential for acceptable
\nworship. <\/p>\n

200
\n00:14:21,000 –> 00:14:27,080
\nHe shows that before the temple
\nwas built, David offered <\/p>\n

201
\n00:14:27,080 –> 00:14:31,960
\nacceptable service to God.
\nNeither, therefore, was the <\/p>\n

202
\n00:14:31,960 –> 00:14:35,760
\ntemple necessary for acceptable
\nservice. <\/p>\n

203
\n00:14:36,760 –> 00:14:39,480
\nHe reminds them that their
\nfathers had persecuted the <\/p>\n

204
\n00:14:39,480 –> 00:14:44,120
\nprophets, and therefore warns
\nthem that their attitude was a <\/p>\n

205
\n00:14:44,120 –> 00:14:47,880
\npersistence in the evil of their
\nFather’s ways. <\/p>\n

206
\n00:14:48,280 –> 00:14:53,040
\nHe reminds them finally that the
\nlaw which they acknowledged had <\/p>\n

207
\n00:14:53,040 –> 00:14:58,800
\nnot been kept by them and
\ntherefore this persistence on <\/p>\n

208
\n00:14:58,800 –> 00:15:03,000
\ntheir part was but an exhibition
\nof what was at National Tray <\/p>\n

209
\n00:15:03,960 –> 00:15:10,000
\ntheir refusal to accept Him and
\nHis message that refusal to <\/p>\n

210
\n00:15:10,000 –> 00:15:13,920
\naccept Jesus and his message was
\nnot strange. <\/p>\n

211
\n00:15:14,320 –> 00:15:20,040
\nAnd so we can see that this
\nspeech of Stephen as as we would<\/p>\n

212
\n00:15:20,040 –> 00:15:25,200
\nexpect it to have a marked for
\nrelevance to the charges that <\/p>\n

213
\n00:15:25,200 –> 00:15:29,200
\nwere made.
\nJust as a lawyer in court making<\/p>\n

214
\n00:15:29,200 –> 00:15:33,760
\na defence on behalf of a
\nprisoner must needs deal with <\/p>\n

215
\n00:15:33,760 –> 00:15:37,520
\nthe charges that were that have
\nthat were made against the <\/p>\n

216
\n00:15:37,520 –> 00:15:41,400
\nprisoner, otherwise the judge
\nwould not permit him to <\/p>\n

217
\n00:15:41,400 –> 00:15:47,400
\ncontinue, so also Stephen in
\nmaking his defence must present <\/p>\n

218
\n00:15:47,400 –> 00:15:52,400
\na case that has strictly related
\nto the charges that were made. <\/p>\n

219
\n00:15:52,800 –> 00:15:56,680
\nAnd we suggest that the very
\nlength of it extended as it must<\/p>\n

220
\n00:15:56,680 –> 00:16:00,240
\nhave been in keeping with what
\nhas been said about the previous<\/p>\n

221
\n00:16:00,240 –> 00:16:04,040
\nspeeches recorded here.
\nIt says something for the <\/p>\n

222
\n00:16:04,040 –> 00:16:08,560
\nimpassioned power and the
\nability of the men as he reviews<\/p>\n

223
\n00:16:08,560 –> 00:16:11,720
\ntheir history and he makes no
\nmistake. <\/p>\n

224
\n00:16:12,560 –> 00:16:17,600
\nHe builds up his argument with
\nunerring skill, and Travis has <\/p>\n

225
\n00:16:17,600 –> 00:16:21,120
\nthe whole range of Old Testament
\nhistory. <\/p>\n

226
\n00:16:21,400 –> 00:16:24,600
\nWe’ll then try and follow, and
\nwe shall have to be a little <\/p>\n

227
\n00:16:24,600 –> 00:16:28,720
\nhurried and a little compressed
\nin what is said, and we shall <\/p>\n

228
\n00:16:28,720 –> 00:16:31,360
\nhave to ask you to attend
\nclosely. <\/p>\n

229
\n00:16:31,960 –> 00:16:36,120
\nLet us try, then, and follow
\nStephen in a little more detail.<\/p>\n

230
\n00:16:37,120 –> 00:16:40,640
\nLet us take account of the
\nobjections that have been made <\/p>\n

231
\n00:16:40,920 –> 00:16:46,560
\nconcerning the accuracy of His
\nwords, and see how, following <\/p>\n

232
\n00:16:46,560 –> 00:16:52,680
\nLuke’s method, those objections
\nreally become boomerangs against<\/p>\n

233
\n00:16:52,680 –> 00:16:55,160
\nthe critical attack to the
\nsecond verse. <\/p>\n

234
\n00:16:55,160 –> 00:16:59,160
\nThen, men, brethren, and
\nfathers, hearken. <\/p>\n

235
\n00:16:59,600 –> 00:17:04,040
\nThe God of glory appeared unto
\nour father Abraham, when he was <\/p>\n

236
\n00:17:04,040 –> 00:17:09,000
\nin Mesopotamia before he
\ndwelting Karen, the God of <\/p>\n

237
\n00:17:09,000 –> 00:17:11,680
\nglory.
\nWhat’s the significance of that?<\/p>\n

238
\n00:17:12,720 –> 00:17:17,599
\nThe glory was the mark of the
\nmanifestation of God and the <\/p>\n

239
\n00:17:17,599 –> 00:17:21,640
\ntoken of His presence in the
\nmidst of His people. <\/p>\n

240
\n00:17:22,640 –> 00:17:28,119
\nWhen, then, Stephen describes
\nGod as the God of glory, he is <\/p>\n

241
\n00:17:28,119 –> 00:17:33,240
\nsaying that the God who revealed
\nHimself as living in the midst <\/p>\n

242
\n00:17:33,240 –> 00:17:38,640
\nof His people by His glory was
\nthe One who called Abraham. <\/p>\n

243
\n00:17:39,480 –> 00:17:43,520
\nBut he lived in Mesopotamia, and
\nit was before even he came to <\/p>\n

244
\n00:17:43,520 –> 00:17:46,520
\nKaren that the call was made to
\nhim. <\/p>\n

245
\n00:17:46,560 –> 00:17:51,960
\nSo God evidently can call men
\nindependently of either <\/p>\n

246
\n00:17:51,960 –> 00:17:55,960
\nresidence in the land of
\nPalestine or of worship at the <\/p>\n

247
\n00:17:55,960 –> 00:17:59,000
\nTemple.
\nHe said to Abraham, Get thee out<\/p>\n

248
\n00:17:59,000 –> 00:18:02,760
\nof this land into a country that
\nI will show thee. <\/p>\n

249
\n00:18:03,280 –> 00:18:08,240
\nAnd here we come to the first
\ntwo objections that are raised <\/p>\n

250
\n00:18:09,320 –> 00:18:15,000
\nagainst the accuracy of Stephen.
\nWe’ve caught the words of <\/p>\n

251
\n00:18:15,000 –> 00:18:19,360
\nRackham, he says.
\nStephen makes appear to Abraham.<\/p>\n

252
\n00:18:19,360 –> 00:18:22,480
\nStephen makes God appear to
\nAbraham for the first time in <\/p>\n

253
\n00:18:22,480 –> 00:18:26,360
\nthe land of the Chaldeans.
\nThat is heard of the Chaldeans, <\/p>\n

254
\n00:18:26,360 –> 00:18:29,200
\nwhich was sometimes reckoned by
\nthe Greeks in Mesopotamia. <\/p>\n

255
\n00:18:29,960 –> 00:18:33,280
\nGenesis is silent about this
\nappearance and makes the first <\/p>\n

256
\n00:18:33,280 –> 00:18:37,320
\ncall, the words of which are
\nquoted by Stephen at Heran. <\/p>\n

257
\n00:18:38,240 –> 00:18:42,000
\nPhilo and Jesus, however, agree
\nwith Stephen, and the earlier <\/p>\n

258
\n00:18:42,000 –> 00:18:44,120
\nappearance is supported by
\nJoshua. <\/p>\n

259
\n00:18:44,600 –> 00:18:47,760
\nBut this difficulty is created
\nby making the appearance of God <\/p>\n

260
\n00:18:47,760 –> 00:18:51,360
\nto Abraham, recorded in Genesis
\n12, to have occurred after <\/p>\n

261
\n00:18:51,360 –> 00:18:54,760
\nTyra’s death, accepting the AV
\nof Genesis 12. <\/p>\n

262
\n00:18:54,840 –> 00:18:59,720
\nOne now the Lord had said to
\nAbraham, We are thrown back to <\/p>\n

263
\n00:18:59,720 –> 00:19:05,040
\nthe days of Abraham in earth.
\nWhat was it that made Tira and <\/p>\n

264
\n00:19:05,040 –> 00:19:09,600
\nAbram leave her, unless there
\nwas some divine message that God<\/p>\n

265
\n00:19:09,600 –> 00:19:12,520
\nhad given them?
\nA divine message is evident from<\/p>\n

266
\n00:19:12,520 –> 00:19:17,440
\nthe fact that it is said through
\nJoshua later that the fathers of<\/p>\n

267
\n00:19:17,440 –> 00:19:20,840
\nIsrael were called from beyond
\nthe flood, from beyond the <\/p>\n

268
\n00:19:20,840 –> 00:19:23,680
\nEuphrates.
\nAnd he came into this land, says<\/p>\n

269
\n00:19:23,680 –> 00:19:27,400
\nStephen, wherein ye now dwell,
\nand from thence and voting <\/p>\n

270
\n00:19:27,400 –> 00:19:30,480
\nKaren, And from thence, when his
\nfather was dead, he removed him <\/p>\n

271
\n00:19:30,480 –> 00:19:33,360
\ninto this land.
\nObjection 2. <\/p>\n

272
\n00:19:33,880 –> 00:19:38,720
\nStephen and Philo agrees, says
\nthat Tyra died before Abram left<\/p>\n

273
\n00:19:38,720 –> 00:19:42,000
\nHeron.
\nThe figures given in Genesis <\/p>\n

274
\n00:19:42,160 –> 00:19:47,720
\n11\/26\/32 and 12\/4 would imply
\nthat Tyra had yet 60 years to <\/p>\n

275
\n00:19:47,720 –> 00:19:51,320
\nlive.
\nBut that is to mistake the <\/p>\n

276
\n00:19:51,320 –> 00:19:55,680
\nrecord in Genesis.
\nFor Abraham’s name comes first, <\/p>\n

277
\n00:19:55,960 –> 00:19:58,280
\nin keeping with the method of
\nMoses. <\/p>\n

278
\n00:19:59,000 –> 00:20:02,160
\nThat’s another story.
\nJust as we’re examining Luke in <\/p>\n

279
\n00:20:02,160 –> 00:20:04,080
\nkeeping with the method of
\nMoses. <\/p>\n

280
\n00:20:04,080 –> 00:20:08,560
\nAbraham’s name is name is given
\nfirst, before that those of his <\/p>\n

281
\n00:20:08,560 –> 00:20:12,200
\ntwo brothers.
\nBut it doesn’t say that he was <\/p>\n

282
\n00:20:12,200 –> 00:20:16,160
\nthe oldest and with a perfect
\nright to take the figures and <\/p>\n

283
\n00:20:16,160 –> 00:20:22,240
\nsay Abrah Earl lived to Tira
\nlived to be 230 and Abraham was <\/p>\n

284
\n00:20:22,440 –> 00:20:27,160
\nso old when Tira died, therefore
\nAbraham was born. <\/p>\n

285
\n00:20:27,840 –> 00:20:31,880
\nWhen Tira was subtracting the
\nfit one figure from the other, <\/p>\n

286
\n00:20:32,880 –> 00:20:36,880
\nand there’s nothing in scripture
\nto forbid that, and that Tira <\/p>\n

287
\n00:20:37,520 –> 00:20:40,040
\ntherefore had Abraham long after
\nthe others. <\/p>\n

288
\n00:20:40,520 –> 00:20:43,960
\nIn fact, those of you who have
\nread Blundzum Design <\/p>\n

289
\n00:20:43,960 –> 00:20:49,000
\nCoincidences will know that the
\ndisparity in the ages of the <\/p>\n

290
\n00:20:49,000 –> 00:20:56,240
\ngenerations led to the marriage
\nof one in one generation to the <\/p>\n

291
\n00:20:56,240 –> 00:21:00,800
\nwife in the next, all of which
\nfits in with the differences in <\/p>\n

292
\n00:21:00,800 –> 00:21:03,880
\nthe birth of the children.
\nThe fifth verse, which we so <\/p>\n

293
\n00:21:03,880 –> 00:21:09,040
\noften quote as showing that the
\nAbrahamic promises were not <\/p>\n

294
\n00:21:09,040 –> 00:21:13,320
\nfulfilled, was not spoken in the
\nfirst instance for the same <\/p>\n

295
\n00:21:13,320 –> 00:21:17,560
\npurpose that we use it, although
\nour use of it is quite <\/p>\n

296
\n00:21:17,560 –> 00:21:20,760
\nlegitimate.
\nHe gave him non inheritance into<\/p>\n

297
\n00:21:20,760 –> 00:21:22,880
\nit.
\nIn it no not so much as to set <\/p>\n

298
\n00:21:22,880 –> 00:21:26,160
\nhis foot on, yet he promised
\nthat he would give it to him for<\/p>\n

299
\n00:21:26,160 –> 00:21:28,800
\na possession, and to his seed
\nafter him, when he has yet he <\/p>\n

300
\n00:21:28,800 –> 00:21:33,920
\nhad no child.
\nIn other words, that while Abram<\/p>\n

301
\n00:21:33,920 –> 00:21:39,640
\ncame into the land, the covenant
\nof God with Abraham cannot fail,<\/p>\n

302
\n00:21:40,680 –> 00:21:46,000
\nand therefore God has a purpose
\nwith Abraham which is yet <\/p>\n

303
\n00:21:46,000 –> 00:21:49,200
\nfuture.
\nAnd the covenant with Abraham <\/p>\n

304
\n00:21:49,200 –> 00:21:52,960
\nwas given before the law, and
\ntherefore that is a purpose of <\/p>\n

305
\n00:21:52,960 –> 00:21:56,760
\nGod to be developed upon the
\nbasis of the Abrahamic covenant,<\/p>\n

306
\n00:21:57,120 –> 00:22:01,840
\nwhich is not yet realized.
\nNow you’ll observe that Luke <\/p>\n

307
\n00:22:02,120 –> 00:22:06,200
\nrecords the argument, but he
\nnever gives the inference. <\/p>\n

308
\n00:22:06,360 –> 00:22:12,000
\nHis space required compression,
\nand he leaves it to the wit of <\/p>\n

309
\n00:22:12,000 –> 00:22:16,720
\nthe reader, whom he expects to
\nthink after him, to make the <\/p>\n

310
\n00:22:16,720 –> 00:22:19,760
\ninference at every point where
\nit is required. <\/p>\n

311
\n00:22:19,960 –> 00:22:22,520
\nVerse 6.
\nAnd God spake on this wise, that<\/p>\n

312
\n00:22:22,520 –> 00:22:26,680
\nhis seats should sojourn in a
\nstrange land, that they should <\/p>\n

313
\n00:22:26,680 –> 00:22:30,560
\nbring them into bondage, and
\nentreat them 400 years. <\/p>\n

314
\n00:22:31,160 –> 00:22:34,360
\nAnd Rackham says, Here’s our
\nthird mistake. <\/p>\n

315
\n00:22:34,520 –> 00:22:40,080
\nStephen and Pylo with Genesis
\n1513, give 400 years to the time<\/p>\n

316
\n00:22:40,080 –> 00:22:46,080
\nof Israel’s bondage.
\nExodus 1240 says 430 years. <\/p>\n

317
\n00:22:46,600 –> 00:22:51,240
\nPaul gives the number 430 years.
\nHow do we reconcile the Fort <\/p>\n

318
\n00:22:51,240 –> 00:22:57,160
\nunder them, the 430?
\nQuite simply, thy seed, God said<\/p>\n

319
\n00:22:57,160 –> 00:23:00,520
\nto Abraham, shall sojourn 400
\nyears. <\/p>\n

320
\n00:23:01,800 –> 00:23:05,120
\nAnd it couldn’t.
\nThe promise, the purpose thus <\/p>\n

321
\n00:23:05,120 –> 00:23:07,880
\nindicated, couldn’t begin till
\nthe seed was born. <\/p>\n

322
\n00:23:09,080 –> 00:23:12,480
\nThe length of time from the
\ngiving of the promises to the <\/p>\n

323
\n00:23:12,480 –> 00:23:17,400
\ngiving of the law was 430 years,
\nand therefore the promise was <\/p>\n

324
\n00:23:17,400 –> 00:23:22,000
\ngiven to Abraham 30 years before
\nIsaac was born. <\/p>\n

325
\n00:23:23,000 –> 00:23:27,200
\nAnd the difficulty is resolved.
\nThe seventh verse says, And the <\/p>\n

326
\n00:23:27,200 –> 00:23:32,120
\nnation to whom they shall be in
\nbondage will I judge, and after <\/p>\n

327
\n00:23:32,120 –> 00:23:35,520
\nthat shall they come forth and
\nserve me in this place? <\/p>\n

328
\n00:23:36,400 –> 00:23:42,480
\nBrackam says Stephen adds to
\nGenesis 151314 And serve me in <\/p>\n

329
\n00:23:42,480 –> 00:23:46,080
\nthis place.
\nWords taken from Exodus 312 and <\/p>\n

330
\n00:23:46,080 –> 00:23:51,280
\nso understands by the place
\nPalestine and not Mount Sinai as<\/p>\n

331
\n00:23:51,280 –> 00:23:55,760
\nis meant in Exodus, A criticism
\nthat is perfectly gratuitous, <\/p>\n

332
\n00:23:56,440 –> 00:23:59,680
\nbut let us apply the method that
\nwe’ve already observed. <\/p>\n

333
\n00:24:00,520 –> 00:24:04,680
\nGod says to Abraham, the nation
\nto whom they shall be in bondage<\/p>\n

334
\n00:24:04,920 –> 00:24:07,640
\nwill I judge, and then I’ll
\nbring them forth. <\/p>\n

335
\n00:24:08,440 –> 00:24:14,560
\nAnd then, and then Stephen
\ndeliberately quotes from the <\/p>\n

336
\n00:24:14,560 –> 00:24:20,400
\nwords of God to Moses at Horeb,
\nwhen Moses was told to go down <\/p>\n

337
\n00:24:20,400 –> 00:24:26,280
\nand bring out my people and
\nbring them to this place, and <\/p>\n

338
\n00:24:26,280 –> 00:24:28,880
\nthey shall serve me in this
\nplace. <\/p>\n

339
\n00:24:29,640 –> 00:24:33,360
\nBut why does Stephen quote that
\nreference? <\/p>\n

340
\n00:24:34,000 –> 00:24:39,320
\nHis point is that the people in
\nfulfilment of the Abrahamic <\/p>\n

341
\n00:24:39,480 –> 00:24:44,760
\npromise about their sojourn,
\nwere brought out at the time <\/p>\n

342
\n00:24:44,840 –> 00:24:52,000
\nindicated, and in fulfilment of
\nthe out at the time indicated, <\/p>\n

343
\n00:24:52,360 –> 00:24:58,440
\nand in fulfilment of the words
\nto Moses were led to Sinai, and <\/p>\n

344
\n00:24:58,440 –> 00:25:03,040
\nthere served God.
\nBut that was before the Law was <\/p>\n

345
\n00:25:03,040 –> 00:25:06,600
\ngiven.
\nSo even the nation of God, says <\/p>\n

346
\n00:25:06,600 –> 00:25:11,600
\nStephen, offered acceptable
\nservice to God before ever the <\/p>\n

347
\n00:25:11,600 –> 00:25:15,200
\nLaw was given.
\nHow then can the Law, and how <\/p>\n

348
\n00:25:15,200 –> 00:25:19,880
\ncan the Tabernacle of the Temple
\nbe in themselves of such <\/p>\n

349
\n00:25:21,160 –> 00:25:28,040
\nessential purpose in God’s
\narrangement there can be worship<\/p>\n

350
\n00:25:28,040 –> 00:25:32,720
\nis establishing independently of
\nthose things going on. <\/p>\n

351
\n00:25:32,720 –> 00:25:35,320
\nVerse 8.
\nAnd they gave him the covenant <\/p>\n

352
\n00:25:35,320 –> 00:25:38,520
\nof circumcision.
\nAnd so Abraham begat Isaac, and <\/p>\n

353
\n00:25:38,520 –> 00:25:42,840
\ncircumcised in the eighth day,
\nAnd Isaac begat Jacob, and Jacob<\/p>\n

354
\n00:25:42,840 –> 00:25:47,080
\nbegat the 12th tribes, And the
\npatriarchs moved with envy, sold<\/p>\n

355
\n00:25:47,080 –> 00:25:51,960
\nJoseph into Egypt.
\nSo Abraham had the covenant and <\/p>\n

356
\n00:25:51,960 –> 00:25:55,120
\neven the right of circumcision
\nbefore ever the law. <\/p>\n

357
\n00:25:56,000 –> 00:25:59,880
\nSo it is quite evident, just as
\nJesus had used the argument <\/p>\n

358
\n00:25:59,880 –> 00:26:04,360
\nbefore in contention with the
\nJews, that the right was vital, <\/p>\n

359
\n00:26:04,600 –> 00:26:08,000
\nnot because it was of Moses, but
\nbecause it was of the fathers. <\/p>\n

360
\n00:26:08,560 –> 00:26:14,680
\nAnd so Stephen said even this
\nessential aspect has its real <\/p>\n

361
\n00:26:14,680 –> 00:26:18,640
\nroots in the fact of something
\nanterior to the law. <\/p>\n

362
\n00:26:19,280 –> 00:26:22,680
\nAnd so Joseph was taken into
\nEgypt and God was with him. <\/p>\n

363
\n00:26:23,160 –> 00:26:26,680
\nAnd Stephen isn’t moralizing
\njust he’s something more <\/p>\n

364
\n00:26:26,680 –> 00:26:30,440
\nimportant to do than to moralize
\nwhen he’s pleading for his life.<\/p>\n

365
\n00:26:30,800 –> 00:26:34,880
\nJust think of the quickening
\neffect of a man with power of <\/p>\n

366
\n00:26:34,880 –> 00:26:40,520
\nspeech and the ability to reason
\nas Stephen had is no time merely<\/p>\n

367
\n00:26:40,520 –> 00:26:44,840
\nfor moralizing.
\nWhen he says God was with Joseph<\/p>\n

368
\n00:26:44,840 –> 00:26:49,040
\nin Egypt, then God can be with a
\nman outside the land of <\/p>\n

369
\n00:26:49,040 –> 00:26:53,280
\nPalestine before law or before
\ntemple or before Tabernacle. <\/p>\n

370
\n00:26:53,520 –> 00:26:56,200
\nGod was with him and all the
\ntime. <\/p>\n

371
\n00:26:56,200 –> 00:27:02,760
\nStephen is building up his case
\nthat there was evidence of <\/p>\n

372
\n00:27:03,080 –> 00:27:07,960
\ndivine favour for men
\nindependent of law and <\/p>\n

373
\n00:27:07,960 –> 00:27:11,840
\nindependent of Tabernacle Temple
\nas the place of worship. <\/p>\n

374
\n00:27:12,280 –> 00:27:15,960
\nHe delivered Joseph out of all
\nhis afflictions, and gave him <\/p>\n

375
\n00:27:15,960 –> 00:27:21,040
\nfavour and wisdom, and made him
\ngovernor, a rejected man, <\/p>\n

376
\n00:27:21,440 –> 00:27:27,760
\nexalted by God in his over
\nruling Providence to favour and <\/p>\n

377
\n00:27:27,760 –> 00:27:30,680
\nto rulership.
\nBut rulership where? <\/p>\n

378
\n00:27:30,960 –> 00:27:34,000
\nIn the land of Egypt?
\nAmong the Gentiles. <\/p>\n

379
\n00:27:34,720 –> 00:27:37,640
\nAnd what if there’s a parallel
\nin the case of Jesus? <\/p>\n

380
\n00:27:38,720 –> 00:27:43,960
\nWhat if Jesus, whom they have
\nrejected, should be one of whom <\/p>\n

381
\n00:27:43,960 –> 00:27:47,440
\nit could be said equally with
\nJoseph that God was with him? <\/p>\n

382
\n00:27:47,440 –> 00:27:54,720
\nAnd what if God had exalted
\nJesus even to something higher <\/p>\n

383
\n00:27:55,000 –> 00:28:01,040
\nthan Pharaoh could exalt Joseph?
\nAnd what if the divine purpose <\/p>\n

384
\n00:28:01,040 –> 00:28:04,440
\nin connection with the
\nexaltation of Jesus was bound up<\/p>\n

385
\n00:28:04,440 –> 00:28:07,640
\nwith Gentiles, just as it was in
\nthe case of Joseph? <\/p>\n

386
\n00:28:08,080 –> 00:28:11,640
\nThat’s the argument that he’s
\nbringing out as he traces out <\/p>\n

387
\n00:28:11,640 –> 00:28:14,520
\nthis history.
\nAnd there came a dearth over all<\/p>\n

388
\n00:28:14,520 –> 00:28:17,680
\nthe land of Egypt and Canaan,
\nand great affliction. <\/p>\n

389
\n00:28:18,840 –> 00:28:23,800
\nAnd even when God’s people were
\nthus in dire need, where was it <\/p>\n

390
\n00:28:23,800 –> 00:28:27,480
\nthat they found sustenance?
\nWhere was it that they found the<\/p>\n

391
\n00:28:27,480 –> 00:28:30,920
\nessential nourishment for life?
\nIt was in Egypt. <\/p>\n

392
\n00:28:31,240 –> 00:28:36,400
\nAnd when was it that they came
\nto know of the exaltation of <\/p>\n

393
\n00:28:36,480 –> 00:28:40,920
\nthis brother of theirs whom
\nthey’d sought to destroy? <\/p>\n

394
\n00:28:41,920 –> 00:28:46,560
\nAnd at the second time Joseph
\nwas made known unto his <\/p>\n

395
\n00:28:46,560 –> 00:28:50,680
\nbrethren, And thus it was in the
\ntime of crisis there was a <\/p>\n

396
\n00:28:50,680 –> 00:28:55,720
\nrevelation of the divine way in
\nthe exaltation of Joseph. <\/p>\n

397
\n00:28:56,040 –> 00:29:02,120
\nAnd it may be, says Stephen,
\nthat there will be a second time<\/p>\n

398
\n00:29:02,520 –> 00:29:08,240
\nin the history of the nation in
\na time of crisis, when Joseph <\/p>\n

399
\n00:29:08,240 –> 00:29:13,280
\nwill be again revealed, or Jesus
\nto be seen to be the deliverer <\/p>\n

400
\n00:29:13,920 –> 00:29:17,520
\nexalted of God.
\nAnd so he traces the parallel. <\/p>\n

401
\n00:29:17,920 –> 00:29:22,560
\nAnd so Joseph kindred was made
\nknown unto Pharaoh, then sent <\/p>\n

402
\n00:29:22,560 –> 00:29:26,200
\nJoseph, and called his father
\nJacob to him, and all his <\/p>\n

403
\n00:29:26,200 –> 00:29:31,880
\nkindred. 3 score and 15 souls.
\nAnd Rackham says here again, <\/p>\n

404
\n00:29:31,880 –> 00:29:37,800
\nStephen’s making a mistake.
\nHe says 75 souls, but Genesis <\/p>\n

405
\n00:29:37,800 –> 00:29:43,520
\n4626, Exodus 1\/5, Deuteronomy 10
\nand 22 all say 70. <\/p>\n

406
\n00:29:43,960 –> 00:29:47,400
\nBut another place in the record
\nspeaks of 66 souls. <\/p>\n

407
\n00:29:48,880 –> 00:29:52,960
\nWhatever is this man doing
\nblundering about like that? <\/p>\n

408
\n00:29:52,960 –> 00:29:55,880
\nDidn’t he know his history,
\nAlthough he’s trying to draw out<\/p>\n

409
\n00:29:55,880 –> 00:30:00,600
\nsuch inferences from it, He knew
\nhis history, and the very <\/p>\n

410
\n00:30:00,600 –> 00:30:03,920
\ncomputation that he’s presenting
\nto them is a part of his <\/p>\n

411
\n00:30:03,920 –> 00:30:10,040
\nargument for the 66 mentioned
\nonce in Genesis includes the <\/p>\n

412
\n00:30:10,040 –> 00:30:15,400
\neleven sons, Joseph being
\naccepted and their sons, and <\/p>\n

413
\n00:30:15,400 –> 00:30:18,800
\nJoseph and his two sons and
\nJacob added makes the 70. <\/p>\n

414
\n00:30:18,800 –> 00:30:23,840
\nBut what about the added five?
\nThey’re the sons of Iprim and <\/p>\n

415
\n00:30:23,840 –> 00:30:31,160
\nManasseh who were born in Egypt,
\nand God includes even those born<\/p>\n

416
\n00:30:31,160 –> 00:30:38,440
\nin Egypt in exile among those
\nwho are associated with the <\/p>\n

417
\n00:30:38,440 –> 00:30:42,040
\npurpose of God.
\nAnd thus what appears to be a <\/p>\n

418
\n00:30:42,040 –> 00:30:46,440
\nmistake on the part of Stephen,
\nand he wasn’t content to just <\/p>\n

419
\n00:30:46,440 –> 00:30:48,080
\nsay it.
\nWe may be sure he gives his <\/p>\n

420
\n00:30:48,080 –> 00:30:51,240
\nreason and his argument, as we
\nare trying to draw it out in <\/p>\n

421
\n00:30:51,240 –> 00:30:57,600
\nsome sort of a feeble way.
\nAnd therefore it wasn’t these <\/p>\n

422
\n00:30:57,600 –> 00:31:02,240
\nwho were thus connected with
\nPalestine and born there, but it<\/p>\n

423
\n00:31:02,240 –> 00:31:07,320
\nwas even those who were born
\noutside who were included in the<\/p>\n

424
\n00:31:07,320 –> 00:31:11,200
\nnumber enumerated in Scripture.
\nAnd so Jacob went down into <\/p>\n

425
\n00:31:11,200 –> 00:31:15,000
\nEgypt and died.
\nVerse 15 says he and our fathers<\/p>\n

426
\n00:31:15,000 –> 00:31:18,440
\nand were carried over into psych
\nhim and laid in the sepulchre <\/p>\n

427
\n00:31:18,440 –> 00:31:22,240
\nthat Abram bought for a sum of
\nmoney of the sons of Emma, the <\/p>\n

428
\n00:31:22,240 –> 00:31:28,280
\nfather of Shechem.
\nAnd so we get objection 6. <\/p>\n

429
\n00:31:29,200 –> 00:31:33,760
\nBut Joshua tells us that Joseph
\nwas buried at Shechem, and in <\/p>\n

430
\n00:31:33,760 –> 00:31:36,840
\nadding his brothers our fathers,
\nJacob’s 12th sons. <\/p>\n

431
\n00:31:36,840 –> 00:31:41,560
\nStephen is probably quoting
\ncontemporary tradition. <\/p>\n

432
\n00:31:41,880 –> 00:31:46,680
\nIt is necessary to notice that
\nin verse 16, and were carried <\/p>\n

433
\n00:31:46,680 –> 00:31:55,000
\nover by the very fact that the
\nGreek includes the pronoun as <\/p>\n

434
\n00:31:55,000 –> 00:31:57,800
\npart of the verb.
\nIt’s part of the ending of the <\/p>\n

435
\n00:31:57,800 –> 00:32:01,200
\nverb that we must introduce the
\nplural. <\/p>\n

436
\n00:32:01,280 –> 00:32:03,720
\nAnd they were carried over in
\nverse 16. <\/p>\n

437
\n00:32:04,080 –> 00:32:08,400
\nAnd that refers to our fathers.
\nAnd so Stephen says that our <\/p>\n

438
\n00:32:08,400 –> 00:32:12,040
\nfathers were carried over into
\nSycam and laid in the sepulchre,<\/p>\n

439
\n00:32:12,040 –> 00:32:15,240
\nthe Abram board.
\nBut where was Sycam? <\/p>\n

440
\n00:32:16,160 –> 00:32:21,480
\nIn Samaria of all places, the
\nland of these despised and hated<\/p>\n

441
\n00:32:21,480 –> 00:32:25,000
\nand accursed Samaritans.
\nAnd if there was any virtue at <\/p>\n

442
\n00:32:25,000 –> 00:32:30,920
\nall in connection with the land
\nof Judea, then Stephen says, <\/p>\n

443
\n00:32:30,920 –> 00:32:35,760
\ndon’t forget the fathers of the
\nnations were buried in Samaria. <\/p>\n

444
\n00:32:36,840 –> 00:32:40,000
\nThere’s not the sanctity about
\nthe land that you’re thinking. <\/p>\n

445
\n00:32:40,800 –> 00:32:44,240
\nAnd those men are still men in
\nthe purpose of God, although <\/p>\n

446
\n00:32:44,240 –> 00:32:46,520
\nthey’re buried there.
\nEven in Samaria. <\/p>\n

447
\n00:32:46,880 –> 00:32:51,120
\nHe’s got some pungent, some
\npungent things to say, which <\/p>\n

448
\n00:32:51,120 –> 00:32:54,880
\nmust have stung them as he
\nbuilds up his case point by <\/p>\n

449
\n00:32:54,880 –> 00:32:57,880
\npoint.
\nAnd the next objection is that <\/p>\n

450
\n00:32:57,880 –> 00:33:02,280
\nAbram didn’t buy a sepulchre of
\nthe sons of EMA. <\/p>\n

451
\n00:33:03,080 –> 00:33:06,440
\nNow the answer to this is rather
\ninvolved, and I don’t know <\/p>\n

452
\n00:33:06,440 –> 00:33:10,840
\nwhether I can put it over in the
\nshort space available, but we do<\/p>\n

453
\n00:33:10,840 –> 00:33:14,000
\nknow that Abraham had an altar
\nthere. <\/p>\n

454
\n00:33:14,880 –> 00:33:19,520
\nWe do know that Jacob recovered
\nthe possession of the land by <\/p>\n

455
\n00:33:19,520 –> 00:33:22,520
\nthe use of his bow and left it
\nas a special inheritance to <\/p>\n

456
\n00:33:22,520 –> 00:33:25,280
\nJoseph.
\nAnd the word portion that is <\/p>\n

457
\n00:33:25,280 –> 00:33:30,200
\nused by Jacob in allotting that
\nto Joseph is the very word <\/p>\n

458
\n00:33:30,400 –> 00:33:36,720
\npsychum.
\nAnd why did Jacob take the land?<\/p>\n

459
\n00:33:37,680 –> 00:33:40,920
\nProbably because there was some
\ntitle to it already vested in <\/p>\n

460
\n00:33:40,920 –> 00:33:44,320
\nthem, For the fathers were
\nsojourners in the land and never<\/p>\n

461
\n00:33:44,320 –> 00:33:48,640
\nattempted marauding raids like
\nthat, and so therefore therefore<\/p>\n

462
\n00:33:48,640 –> 00:33:52,240
\nthe inference can be drawn.
\nBut Jacob did think he’d some <\/p>\n

463
\n00:33:52,240 –> 00:33:55,280
\ntitle to the land, and the
\nprobabilities are that Abram did<\/p>\n

464
\n00:33:55,280 –> 00:34:00,360
\nindeed by the land.
\nSo it isn’t after all something <\/p>\n

465
\n00:34:00,360 –> 00:34:02,840
\nthat cannot be reasonably
\nexplained. <\/p>\n

466
\n00:34:02,840 –> 00:34:06,160
\nAnd when the time of the promise
\ngrew nigh, which God has sworn <\/p>\n

467
\n00:34:06,160 –> 00:34:12,679
\nto Abram, the people grew and
\nmultiplied in Egypt, for God <\/p>\n

468
\n00:34:12,679 –> 00:34:16,760
\nbless the people, and the
\nmultiplication was in Egypt. <\/p>\n

469
\n00:34:17,400 –> 00:34:20,320
\nGod isn’t dependent upon the
\nland of Palestine. <\/p>\n

470
\n00:34:20,760 –> 00:34:25,120
\nHe isn’t dependent upon the set
\nup upon which the Jews placed <\/p>\n

471
\n00:34:25,120 –> 00:34:27,600
\nsuch store for the working out
\nof his purpose. <\/p>\n

472
\n00:34:28,080 –> 00:34:31,280
\nEven their forefathers
\nmultiplied when they were in <\/p>\n

473
\n00:34:31,280 –> 00:34:34,800
\nEgypt, until another king arose
\nwhich knew not Joseph. <\/p>\n

474
\n00:34:35,239 –> 00:34:39,040
\nAnd then came the time of
\naffliction, the time of such <\/p>\n

475
\n00:34:39,120 –> 00:34:44,239
\noppression that it was an effort
\nto exterminate the people. <\/p>\n

476
\n00:34:45,159 –> 00:34:50,639
\nAnd then Moses was born.
\nBut where was the leader born in<\/p>\n

477
\n00:34:50,639 –> 00:34:52,719
\nEgypt?
\nWhere was he brought up? <\/p>\n

478
\n00:34:53,080 –> 00:34:57,400
\nIn Pharaoh’s household?
\nDid they think that all the <\/p>\n

479
\n00:34:57,400 –> 00:35:02,040
\nskill that he had could be used
\nby them when he thought that <\/p>\n

480
\n00:35:02,600 –> 00:35:05,800
\nwith all the training that had
\ngone to the making of him, he <\/p>\n

481
\n00:35:05,800 –> 00:35:11,320
\nwas their leader?
\nNow, says Stevie, they rejected <\/p>\n

482
\n00:35:11,320 –> 00:35:13,480
\nhim.
\nAn objection is raised that <\/p>\n

483
\n00:35:13,480 –> 00:35:16,560
\nMoses was learned in all the
\nwisdom of the Egyptians and <\/p>\n

484
\n00:35:16,560 –> 00:35:20,520
\nmighty words and deeds, but
\nisn’t so serious the difficulty <\/p>\n

485
\n00:35:20,520 –> 00:35:24,240
\nand can easily be answered.
\nAnd when he was full 40 years <\/p>\n

486
\n00:35:24,240 –> 00:35:26,360
\nold.
\nAnd another objection is raised <\/p>\n

487
\n00:35:26,720 –> 00:35:29,960
\nthat there’s no record of him
\nbeing 40 years, but there is an <\/p>\n

488
\n00:35:29,960 –> 00:35:32,760
\nexpression in Exodus which
\nindicates so. <\/p>\n

489
\n00:35:32,760 –> 00:35:35,160
\nChronologists tell us that he
\nwas 40. <\/p>\n

490
\n00:35:35,800 –> 00:35:38,560
\nWe say someone’s coming of age
\nand we know at once that they’re<\/p>\n

491
\n00:35:38,560 –> 00:35:43,960
\n21, and the expression is used
\nin the record concerning Moses <\/p>\n

492
\n00:35:43,960 –> 00:35:49,240
\nthat indicates that he was 40.
\nHe saw one of the Israelites <\/p>\n

493
\n00:35:49,240 –> 00:35:54,160
\nsuffering and he took an action
\nby which he burned his boats. <\/p>\n

494
\n00:35:55,360 –> 00:35:57,880
\nIt’s long time been thinking
\nthat he was the deliverer. <\/p>\n

495
\n00:35:57,880 –> 00:36:02,560
\nWhy such remarkable
\ncircumstances in his life that <\/p>\n

496
\n00:36:02,560 –> 00:36:05,280
\nhe should first of all be
\npreserved, and then brought up <\/p>\n

497
\n00:36:05,280 –> 00:36:10,280
\nin Pharaoh’s house, and then
\nequipped with all the skill in <\/p>\n

498
\n00:36:10,280 –> 00:36:12,640
\nmilitary arts and political
\neconomy? <\/p>\n

499
\n00:36:12,880 –> 00:36:15,240
\nWhy, it just seemed as though he
\nwas the leader. <\/p>\n

500
\n00:36:15,960 –> 00:36:18,840
\nHe supposed his brethren would
\nhave understood how that God by <\/p>\n

501
\n00:36:18,840 –> 00:36:24,640
\nhis hand would deliver them, but
\nthey understood not. <\/p>\n

502
\n00:36:25,400 –> 00:36:31,560
\nAnd Rackham says objection 10,
\nThe deeper motive, the desire to<\/p>\n

503
\n00:36:31,560 –> 00:36:34,240
\ngive deliverance to his people,
\nwhich is important in the <\/p>\n

504
\n00:36:34,240 –> 00:36:40,520
\nparallel with the Christ.
\nYou see, Rackham catches the <\/p>\n

505
\n00:36:40,520 –> 00:36:44,600
\nargument of Stephen or what he’s
\ngetting at, but he says the <\/p>\n

506
\n00:36:44,600 –> 00:36:47,320
\ndesire to give deliverance to
\nhis people, which is important <\/p>\n

507
\n00:36:47,320 –> 00:36:52,720
\nto the parallel with Christ, is
\nascribed by to Moses, by Philo <\/p>\n

508
\n00:36:52,720 –> 00:36:56,160
\nas well as by Stephen.
\nExodus is silent on this. <\/p>\n

509
\n00:36:56,280 –> 00:36:59,360
\nWhat is the answer?
\nExodus tells us, as Stephen <\/p>\n

510
\n00:36:59,360 –> 00:37:02,120
\nquotes that the Israelite who
\nstrove with his fellow said to <\/p>\n

511
\n00:37:02,120 –> 00:37:05,280
\nMoses, who made their Prince and
\nthe judge over us. <\/p>\n

512
\n00:37:06,120 –> 00:37:09,480
\nThis shows that Moses is acting,
\nsaying the Egyptian was regarded<\/p>\n

513
\n00:37:09,480 –> 00:37:13,480
\nas an indication on his part
\nthat he was willing to lead a <\/p>\n

514
\n00:37:13,480 –> 00:37:18,320
\nrevolt of the slave people.
\nAnd it is implicit in that and <\/p>\n

515
\n00:37:18,320 –> 00:37:21,480
\nother statements in the
\nnarrative that Moses was <\/p>\n

516
\n00:37:21,480 –> 00:37:24,400
\ncontemplating acting as
\ndeliverer. <\/p>\n

517
\n00:37:25,200 –> 00:37:29,040
\nAnd the influence of Stephen is
\ntherefore quite legitimate, when<\/p>\n

518
\n00:37:29,040 –> 00:37:34,720
\nhe showed himself to the
\nIsraelites the next day, and it <\/p>\n

519
\n00:37:34,720 –> 00:37:37,440
\nbecame evident that what he had
\ndone was known. <\/p>\n

520
\n00:37:38,680 –> 00:37:41,520
\nAnd when it was said, Who made
\nthe ruler over us? <\/p>\n

521
\n00:37:42,040 –> 00:37:46,120
\nWilt thou kill me?
\nThat Moses fled into exile? <\/p>\n

522
\n00:37:46,680 –> 00:37:51,920
\nAnd what if another leader that
\nhas gone away from them as Moses<\/p>\n

523
\n00:37:51,920 –> 00:37:54,000
\nwas to come back and be their
\ndeliverer? <\/p>\n

524
\n00:37:54,520 –> 00:37:57,680
\nIf there’s to be a prophet like
\nunto Moses, what’s the parallel <\/p>\n

525
\n00:37:57,680 –> 00:38:00,800
\nin Moses’s life that has to come
\nin the life of the deliverer? <\/p>\n

526
\n00:38:00,800 –> 00:38:03,600
\nSays Stephen.
\nIf the one is rejected at his <\/p>\n

527
\n00:38:03,600 –> 00:38:07,520
\nfirst appearing, and yet he’s
\nsent back by God to achieve the <\/p>\n

528
\n00:38:07,520 –> 00:38:12,720
\nwork, what’s the corollary which
\ncomes from your rejection of <\/p>\n

529
\n00:38:12,760 –> 00:38:15,160
\nJesus?
\nWill God send him back? <\/p>\n

530
\n00:38:15,720 –> 00:38:17,360
\nThat is what Stephen is saying
\nto them. <\/p>\n

531
\n00:38:17,360 –> 00:38:20,840
\nAnd then when 40 years were
\nexpired, there appeared to him <\/p>\n

532
\n00:38:20,840 –> 00:38:25,120
\nin the wilderness of Mount Sinai
\nan Angel of the Lord, in a flame<\/p>\n

533
\n00:38:25,120 –> 00:38:30,560
\nof fire in the Bush.
\nSo God made himself, made of <\/p>\n

534
\n00:38:30,560 –> 00:38:36,760
\nhimself, one of the most
\nstriking revelations in all Old <\/p>\n

535
\n00:38:36,760 –> 00:38:40,640
\nTestament history.
\nAnd it was made in and through <\/p>\n

536
\n00:38:40,640 –> 00:38:45,080
\nMoses, when he was in exile from
\nhis own people. <\/p>\n

537
\n00:38:45,440 –> 00:38:48,480
\nIsn’t there a point in that?
\nWhat if, after all, the <\/p>\n

538
\n00:38:48,480 –> 00:38:52,160
\nmightiest manifestation of God
\nhas been revealed through Jesus,<\/p>\n

539
\n00:38:52,160 –> 00:38:54,160
\nwho had been taken away from
\nthem? <\/p>\n

540
\n00:38:54,800 –> 00:38:59,600
\nRackham’s objection 11 concerns
\na matter of angiology, angiology<\/p>\n

541
\n00:38:59,600 –> 00:39:04,920
\nwhich we need not go into.
\nSo Moses wondered at the sight <\/p>\n

542
\n00:39:04,920 –> 00:39:09,120
\nas he drew near and beheld it.
\nAnd he heard God saying, I am <\/p>\n

543
\n00:39:09,440 –> 00:39:12,640
\nthe God of the father of the God
\nof Abram, the God of Isaac, and <\/p>\n

544
\n00:39:12,640 –> 00:39:16,800
\nthe God of Jacob.
\nYou remember how that was used <\/p>\n

545
\n00:39:16,800 –> 00:39:21,000
\nby Peter, as we saw the other
\nday, and what the significance <\/p>\n

546
\n00:39:21,000 –> 00:39:26,400
\nof it was as Luke narrates it.
\nAnd so here the one who revealed<\/p>\n

547
\n00:39:26,400 –> 00:39:31,240
\nhimself to Moses, that Sinai was
\nthe one who had further <\/p>\n

548
\n00:39:31,240 –> 00:39:33,560
\nintentions than the Mosaic
\ncovenant. <\/p>\n

549
\n00:39:33,840 –> 00:39:38,760
\nAnd Stephen link’s the divine
\nclaim to be the God of Abraham <\/p>\n

550
\n00:39:39,480 –> 00:39:44,880
\nwith that revelation through
\nMoses, and links the antitype <\/p>\n

551
\n00:39:44,880 –> 00:39:47,480
\nwith the fulfilment of the
\nAbrahamic covenant. <\/p>\n

552
\n00:39:47,800 –> 00:39:52,320
\nAnd so it passes in review a
\nlittle more fully the things <\/p>\n

553
\n00:39:52,320 –> 00:39:55,960
\nthat are concerned with Moses,
\nthe sending back of the leader <\/p>\n

554
\n00:39:55,960 –> 00:40:00,520
\nwhom they had rejected by God.
\nAnd then he brought them out. <\/p>\n

555
\n00:40:01,040 –> 00:40:03,720
\nMoses brought Israel out.
\nAfter that he had showed wonders<\/p>\n

556
\n00:40:03,720 –> 00:40:07,640
\nand signs in the land of Egypt
\nand in the Red Sea and in the <\/p>\n

557
\n00:40:07,640 –> 00:40:11,920
\nwilderness 40 years.
\nAnd if God could preserve his <\/p>\n

558
\n00:40:11,920 –> 00:40:14,840
\npeople for 40.
\nYears in the wilderness, God’s <\/p>\n

559
\n00:40:14,840 –> 00:40:19,360
\nprotecting and preserving care
\nwas not dependent upon land or <\/p>\n

560
\n00:40:19,360 –> 00:40:22,080
\nupon people.
\nAnd you’ll notice how in this <\/p>\n

561
\n00:40:22,080 –> 00:40:26,120
\nrecapitulation from their
\nhistory, there is a constant <\/p>\n

562
\n00:40:26,200 –> 00:40:30,960
\nhammering home of this point.
\nStephen isn’t basing his case <\/p>\n

563
\n00:40:30,960 –> 00:40:35,360
\nupon one incident.
\nHe says the the whole range of <\/p>\n

564
\n00:40:35,360 –> 00:40:40,360
\nour history is eloquent of the
\nfact from which I’m claiming <\/p>\n

565
\n00:40:41,120 –> 00:40:44,920
\nwhich I’m stating my case.
\nIt’s a question of the divine <\/p>\n

566
\n00:40:44,920 –> 00:40:48,160
\npurpose at any time.
\nAnd if God could do all these <\/p>\n

567
\n00:40:48,160 –> 00:40:52,200
\nthings before whatever the law
\nwas formulated, isn’t it within <\/p>\n

568
\n00:40:52,200 –> 00:40:57,120
\nthe range of possibility that
\nthe law can have run its course?<\/p>\n

569
\n00:40:57,120 –> 00:41:01,640
\nAnd God introduced another
\ndispensation, wound up with the <\/p>\n

570
\n00:41:01,640 –> 00:41:05,280
\nanti type of Moses, and
\ntherefore because it was the <\/p>\n

571
\n00:41:05,280 –> 00:41:08,880
\nfulfillment of all the typical
\nfeatures of the law, something <\/p>\n

572
\n00:41:08,880 –> 00:41:13,720
\nthat is independent of them.
\nThat this is the case is clear <\/p>\n

573
\n00:41:13,720 –> 00:41:18,680
\nbecause the argument moves on.
\nThis is that Moses which said <\/p>\n

574
\n00:41:18,680 –> 00:41:21,600
\nunto the children of Israel, a
\nprophet, shall the Lord your God<\/p>\n

575
\n00:41:21,600 –> 00:41:26,040
\nraise up unto you.
\nStephen said I’m not dreaming <\/p>\n

576
\n00:41:26,040 –> 00:41:29,160
\ndreams or putting over to you
\nmere speculations. <\/p>\n

577
\n00:41:29,840 –> 00:41:33,120
\nHere’s the testimony that there
\nhas to be a prophet like unto <\/p>\n

578
\n00:41:33,120 –> 00:41:37,640
\nMoses, There has to be 1 to come
\nto whom in whose life there is a<\/p>\n

579
\n00:41:37,640 –> 00:41:41,680
\nparallel with the life of Moses?
\nIn whose experiences there is a <\/p>\n

580
\n00:41:41,680 –> 00:41:44,200
\nparallel with the experiences of
\nMoses? <\/p>\n

581
\n00:41:44,440 –> 00:41:48,160
\nAnd he points the parallel, when
\nin verse 38 he says, this is he <\/p>\n

582
\n00:41:48,560 –> 00:41:54,120
\nthat was in the church in the
\nwilderness, with the Angel which<\/p>\n

583
\n00:41:54,120 –> 00:41:58,080
\nspake to him in the Mount Sinai,
\nand with our fathers, who <\/p>\n

584
\n00:41:58,080 –> 00:42:00,760
\nreceived the living oracles to
\ngive unto us. <\/p>\n

585
\n00:42:01,160 –> 00:42:05,840
\nHe was in the ecclesia, as the
\nGreek word. <\/p>\n

586
\n00:42:06,400 –> 00:42:09,920
\nHe was in the ecclesia in the
\nwilderness. <\/p>\n

587
\n00:42:09,920 –> 00:42:15,640
\nAnd the 22nd Psalm says
\nconcerning Christ after His <\/p>\n

588
\n00:42:16,080 –> 00:42:21,120
\nresurrection, I will declare thy
\nname unto my brethren in the <\/p>\n

589
\n00:42:21,120 –> 00:42:25,440
\nmidst of the ecclesia.
\nCatch the phrase that he’s using<\/p>\n

590
\n00:42:25,440 –> 00:42:28,040
\nhere.
\nIn the midst of the ecclesia <\/p>\n

591
\n00:42:28,560 –> 00:42:32,640
\nwill I get praise unto thee.
\nSo as Moses was with the <\/p>\n

592
\n00:42:32,640 –> 00:42:37,480
\necclesia there, even the
\nchildren of Israel, which is <\/p>\n

593
\n00:42:37,480 –> 00:42:42,440
\ncalled the ecclesia, so the Lord
\nJesus was in the midst of the <\/p>\n

594
\n00:42:42,440 –> 00:42:47,600
\nEcclesia and his tracing out his
\nparallel, there was a divine <\/p>\n

595
\n00:42:47,600 –> 00:42:51,480
\nrevelation given to Moses at
\nSinai when he was in the midst <\/p>\n

596
\n00:42:51,480 –> 00:42:54,400
\nof the ecclesia.
\nThere’s been a divine revelation<\/p>\n

597
\n00:42:54,840 –> 00:43:02,000
\nwhich has an old law and temple
\nand sacrifice by this prophet <\/p>\n

598
\n00:43:02,000 –> 00:43:06,480
\nlike unto Moses in the midst of
\nthis ecclesia, this Church which<\/p>\n

599
\n00:43:06,480 –> 00:43:09,480
\nhas been established as the
\nresult of his work. <\/p>\n

600
\n00:43:09,760 –> 00:43:13,680
\nThat just as Moses received the
\nliving oracles to give them unto<\/p>\n

601
\n00:43:13,680 –> 00:43:18,920
\nus, so through the Mediator of
\nthe New Covenant, Jesus, of whom<\/p>\n

602
\n00:43:19,120 –> 00:43:23,600
\nthe Psalmist speaks, as we have
\nquoted, has given living oracles<\/p>\n

603
\n00:43:23,600 –> 00:43:27,120
\nunto us, which are the rule of
\nour life, which are the <\/p>\n

604
\n00:43:27,120 –> 00:43:31,120
\nexpression of the Divine will.
\nDo you regard that message give <\/p>\n

605
\n00:43:31,320 –> 00:43:35,960
\nthrough Moses, he says, as being
\nthe living voice of God? <\/p>\n

606
\n00:43:36,640 –> 00:43:40,400
\nThen you admit the possibility
\nof God revealing himself through<\/p>\n

607
\n00:43:40,400 –> 00:43:42,680
\na man.
\nGranted, says Stephen. <\/p>\n

608
\n00:43:43,040 –> 00:43:46,160
\nAnd we claim that there’s been
\nanother revelation through the <\/p>\n

609
\n00:43:46,160 –> 00:43:51,560
\nprophet like unto Moses.
\nAnd so the basis of the <\/p>\n

610
\n00:43:51,560 –> 00:43:55,800
\nChristian behaviour and it’s
\nattitude to Loewen Temple is <\/p>\n

611
\n00:43:55,800 –> 00:44:01,960
\nclaimed by Stephen to be based
\nequally with Israel’s worship <\/p>\n

612
\n00:44:02,400 –> 00:44:09,040
\nupon divine sanctions.
\nBut sanctions ministered through<\/p>\n

613
\n00:44:09,200 –> 00:44:15,680
\na higher profit and a greater
\nmediator than even Moses was. <\/p>\n

614
\n00:44:15,920 –> 00:44:18,600
\nAnd so he’s led his argument
\nonto the fact that it was <\/p>\n

615
\n00:44:18,600 –> 00:44:22,680
\nthrough a divine revelation that
\nthe Christian was claiming to <\/p>\n

616
\n00:44:22,680 –> 00:44:25,600
\nfollow the way of life that they
\nformulated. <\/p>\n

617
\n00:44:26,000 –> 00:44:30,480
\nBut now he turns to them and
\nsays, now look at all your <\/p>\n

618
\n00:44:30,480 –> 00:44:33,560
\nhistory and don’t repeat it in
\nthe wilderness. <\/p>\n

619
\n00:44:33,840 –> 00:44:37,280
\nYour father said, make us gods
\nto go back to Egypt. <\/p>\n

620
\n00:44:37,960 –> 00:44:42,400
\nYou’ve always wanted to go back
\nrather than to go forward. <\/p>\n

621
\n00:44:43,200 –> 00:44:45,760
\nNow change your policy and your
\npractice, he said. <\/p>\n

622
\n00:44:45,960 –> 00:44:47,760
\nDon’t repeat the folly of your
\nfather. <\/p>\n

623
\n00:44:48,000 –> 00:44:52,600
\nThey said, let’s go back now,
\ndon’t go back, go forward with <\/p>\n

624
\n00:44:52,600 –> 00:44:56,720
\nthe revelation, he says.
\nAnd then verse 42 then got <\/p>\n

625
\n00:44:56,720 –> 00:45:00,720
\nturned and gave them up to the
\nworship of the host of heaven as<\/p>\n

626
\n00:45:00,720 –> 00:45:02,400
\nit is written in the book of the
\nProphets. <\/p>\n

627
\n00:45:02,400 –> 00:45:06,360
\nAnd he’s quoting from Amos.
\nAnd here we get objections 12 <\/p>\n

628
\n00:45:06,360 –> 00:45:09,400
\nand 13 of Rackham as it is
\nwritten in the book of the <\/p>\n

629
\n00:45:09,400 –> 00:45:11,480
\nProphets.
\nO ye House of Israel, have you <\/p>\n

630
\n00:45:11,480 –> 00:45:14,920
\nso offered to me slain beasts
\nand sacrifices by the space of <\/p>\n

631
\n00:45:14,920 –> 00:45:18,240
\n40 years?
\nAnd that was written of a time <\/p>\n

632
\n00:45:18,240 –> 00:45:21,760
\nlong after.
\nBut the point of the prophecy is<\/p>\n

633
\n00:45:22,400 –> 00:45:25,200
\nthat throughout their history
\nthey’d manifested such a <\/p>\n

634
\n00:45:25,200 –> 00:45:28,240
\ncharacter.
\nYeah, he took up the Tabernacle <\/p>\n

635
\n00:45:28,240 –> 00:45:30,360
\nof Moloch and the star of your
\nGod R.E.M. <\/p>\n

636
\n00:45:30,360 –> 00:45:32,640
\nFan and figures which he made to
\nworship him. <\/p>\n

637
\n00:45:33,080 –> 00:45:37,160
\nAnd I will carry you away.
\nAnd the passage in Amos says <\/p>\n

638
\n00:45:37,160 –> 00:45:40,720
\nbeyond Damascus, and Stephen
\nsays beyond Babylon. <\/p>\n

639
\n00:45:41,080 –> 00:45:44,680
\nBut remember again what we’ve
\npointed out so often that he <\/p>\n

640
\n00:45:44,680 –> 00:45:48,320
\nintroduces another quotation and
\nexpects us to go to it. <\/p>\n

641
\n00:45:49,080 –> 00:45:53,160
\nAnd he’s quoting now from
\nJeremiah, where God said he <\/p>\n

642
\n00:45:53,160 –> 00:45:57,960
\nwould send them to Babylon.
\nAnd what’s his point in adding <\/p>\n

643
\n00:45:58,040 –> 00:46:02,320
\nthe prophecy of Jeremiah to that
\nof Amos, that they would be sent<\/p>\n

644
\n00:46:02,320 –> 00:46:06,240
\nto Babylon?
\nWhy just this, that God called <\/p>\n

645
\n00:46:06,240 –> 00:46:10,800
\nAbraham out of Babylon and
\nbecause of the behaviour of <\/p>\n

646
\n00:46:10,800 –> 00:46:15,880
\ntheir fathers, God had sent them
\nback to Babylon. <\/p>\n

647
\n00:46:16,400 –> 00:46:19,960
\nTerrible indictment and a very
\npowerful warning to them. <\/p>\n

648
\n00:46:20,120 –> 00:46:23,640
\nHe said look at your history and
\ndon’t perpetuate the folly of <\/p>\n

649
\n00:46:23,640 –> 00:46:26,920
\nyour father’s.
\nOur fathers of the Tabernacle <\/p>\n

650
\n00:46:26,920 –> 00:46:30,840
\nwitness in the wilderness.
\nAnd so before temple there was <\/p>\n

651
\n00:46:30,840 –> 00:46:33,600
\nTabernacle.
\nThen there was a change from <\/p>\n

652
\n00:46:33,600 –> 00:46:36,680
\nTabernacle to temple, and
\ntherefore there can have been <\/p>\n

653
\n00:46:36,680 –> 00:46:40,040
\nanother change.
\nAnd he says in the 45th verse, <\/p>\n

654
\n00:46:40,040 –> 00:46:43,640
\nwhich also our fathers that came
\nafter brought in the Tabernacle <\/p>\n

655
\n00:46:44,040 –> 00:46:48,600
\nwith Jesus, Jesus.
\nAnd Jesus, you know, is Joshua. <\/p>\n

656
\n00:46:48,800 –> 00:46:52,160
\nYou know that.
\nAnd in the letter to the Hebrews<\/p>\n

657
\n00:46:52,160 –> 00:46:55,200
\nwritten by the man who was
\nlistening to Stephen and <\/p>\n

658
\n00:46:55,200 –> 00:46:59,960
\nconsenting to his death, says
\nthat Jesus didn’t give them the <\/p>\n

659
\n00:46:59,960 –> 00:47:05,400
\ninheritance.
\nI’m sure Paul was feeling the <\/p>\n

660
\n00:47:05,400 –> 00:47:10,240
\nforce of this argument, and
\nthere are stages in men’s lives <\/p>\n

661
\n00:47:10,480 –> 00:47:15,040
\nwhen the force of the argument
\nbeing seen and it being felt to <\/p>\n

662
\n00:47:15,040 –> 00:47:19,640
\nbe unanswerable.
\nThe only answer they can give is<\/p>\n

663
\n00:47:19,640 –> 00:47:24,160
\nthe throwing of stones, and
\nthat’s where store Saul was just<\/p>\n

664
\n00:47:24,360 –> 00:47:27,480
\nnow.
\nBut the argument of Stephen one <\/p>\n

665
\n00:47:27,480 –> 00:47:32,240
\nwith Saul, and it’s Saul himself
\nwho repeats these arguments in <\/p>\n

666
\n00:47:32,240 –> 00:47:35,160
\nhis letters, particularly in the
\nletter to the Hebrews. <\/p>\n

667
\n00:47:35,320 –> 00:47:39,880
\nBut Saul the persecuted becomes
\nall the ambassador then, which <\/p>\n

668
\n00:47:39,880 –> 00:47:43,080
\nalso our fathers that came in
\nafter, brought in with Jesus <\/p>\n

669
\n00:47:43,320 –> 00:47:46,640
\ninto the possession of the
\nGentiles, whom God drave out <\/p>\n

670
\n00:47:46,640 –> 00:47:50,800
\nbefore the face of our fathers
\nunto the days of David. <\/p>\n

671
\n00:47:51,240 –> 00:47:55,040
\nBut if it was Joshua who led
\nthem in, then they didn’t <\/p>\n

672
\n00:47:55,040 –> 00:47:58,760
\nreceive the inheritance by
\nMoses, and therefore it wasn’t <\/p>\n

673
\n00:47:58,760 –> 00:48:02,280
\non the basis of the Law that
\nthey’d have the inheritance, but<\/p>\n

674
\n00:48:02,280 –> 00:48:04,560
\nby something subsequent to the
\nLaw. <\/p>\n

675
\n00:48:05,360 –> 00:48:08,360
\nTherefore the law must pass to
\ngive something to place to <\/p>\n

676
\n00:48:08,360 –> 00:48:11,600
\nsomething else upon which the
\ninheritance would be based. <\/p>\n

677
\n00:48:11,760 –> 00:48:15,640
\nAnd then after David’s day,
\nSolomon built him a house. <\/p>\n

678
\n00:48:15,800 –> 00:48:19,800
\nBut that isn’t final because
\neven the prophet contemporary <\/p>\n

679
\n00:48:19,800 –> 00:48:24,040
\nwith it says, Howbeit the Most
\nHigh dwelleth not in temples <\/p>\n

680
\n00:48:24,040 –> 00:48:26,880
\nmade with hands.
\nAnd the citation is from the <\/p>\n

681
\n00:48:26,880 –> 00:48:33,040
\n66th chapter of Isaiah, where
\nGod says Heaven is my throne, <\/p>\n

682
\n00:48:33,480 –> 00:48:37,480
\nthe earth is my footstool.
\nWhere is the house that you <\/p>\n

683
\n00:48:37,480 –> 00:48:41,520
\nbuild unto me for all these
\nthings of my hands made? <\/p>\n

684
\n00:48:41,880 –> 00:48:47,040
\nHow can you make a house for God
\nout of the materials that He <\/p>\n

685
\n00:48:47,040 –> 00:48:50,360
\nhimself has provided?
\nYou can only make a house for <\/p>\n

686
\n00:48:50,360 –> 00:48:54,200
\nGod out of what you yourself
\nprovide, says the Prophet. <\/p>\n

687
\n00:48:54,320 –> 00:48:57,320
\nThe Most High dwelleth not in
\ntemples made with hands. <\/p>\n

688
\n00:48:57,320 –> 00:49:00,280
\nAs Seth the Prophet.
\nHeaven is my throne and the <\/p>\n

689
\n00:49:00,280 –> 00:49:03,360
\nearth is my footstool.
\nWhat house will you build to me,<\/p>\n

690
\n00:49:03,360 –> 00:49:05,800
\nsays the Lord?
\nWhat is the place of my rest? <\/p>\n

691
\n00:49:06,600 –> 00:49:10,640
\nAnd the answer of the prophet
\nis, that none of these things <\/p>\n

692
\n00:49:11,040 –> 00:49:13,520
\nthat God himself has made will
\ndo. <\/p>\n

693
\n00:49:13,920 –> 00:49:19,160
\nBut to this man will I look,
\nthat is of a humble and contrite<\/p>\n

694
\n00:49:19,160 –> 00:49:22,120
\nspirit, and who trembleth at my
\nword. <\/p>\n

695
\n00:49:22,760 –> 00:49:26,640
\nAnd so, Stephen says, even the
\nprophets testify that the <\/p>\n

696
\n00:49:26,640 –> 00:49:30,800
\ndwelling place of God isn’t the
\nmaterial edifice, but a <\/p>\n

697
\n00:49:30,800 –> 00:49:36,120
\nstructure composed of men and
\nwomen of the character who are <\/p>\n

698
\n00:49:36,120 –> 00:49:40,760
\nhumble and contrite in heart,
\nand who tremble at His word. <\/p>\n

699
\n00:49:41,320 –> 00:49:44,760
\nThis is the building that is the
\nfinality of the divine purpose. <\/p>\n

700
\n00:49:45,000 –> 00:49:49,200
\nAnd therefore these things to
\nwhich you’re clinging so closely<\/p>\n

701
\n00:49:49,760 –> 00:49:53,560
\nare only the temporal, the
\ntransitional, the typical. <\/p>\n

702
\n00:49:54,440 –> 00:49:57,760
\nAnd clinging to them, you’re
\nlosing sight of the reality. <\/p>\n

703
\n00:49:58,440 –> 00:50:01,440
\nAnd God has laid the foundation
\nin Jesus Christ. <\/p>\n

704
\n00:50:01,760 –> 00:50:05,440
\nAnd by being humble and contrite
\nand trembling at his Word, you <\/p>\n

705
\n00:50:05,440 –> 00:50:09,360
\nyourself can be built into what
\nwill be the divine dwelling <\/p>\n

706
\n00:50:09,360 –> 00:50:11,960
\nplace.
\nAnd we must, at this point, <\/p>\n

707
\n00:50:12,760 –> 00:50:18,720
\npostulate a growing murmur of
\ngrowls and dissentment, with <\/p>\n

708
\n00:50:18,720 –> 00:50:22,600
\nlooks of venomous hatred on
\ntheir faces, which made Stephen <\/p>\n

709
\n00:50:22,600 –> 00:50:26,880
\nrealize that to pursue his
\nargument was pointless beyond <\/p>\n

710
\n00:50:26,880 –> 00:50:30,880
\nthis stage.
\nAnd so he turns to indictment. <\/p>\n

711
\n00:50:31,360 –> 00:50:34,360
\nHe’s stiff necked and
\nuncircumcised in heart. <\/p>\n

712
\n00:50:34,600 –> 00:50:38,840
\nYou do always resist the Holy
\nSpirit as your Father’s did. <\/p>\n

713
\n00:50:38,840 –> 00:50:42,760
\nSo do you ye Which of the
\nFathers have not your, which of <\/p>\n

714
\n00:50:42,760 –> 00:50:45,680
\nthe Prophets have not?
\nYour Father’s persecuted and <\/p>\n

715
\n00:50:45,680 –> 00:50:51,160
\nrecompines this 14th objection.
\nThere they crucified the just <\/p>\n

716
\n00:50:51,160 –> 00:50:53,040
\none of whom the prophets had
\nspoken. <\/p>\n

717
\n00:50:53,560 –> 00:50:57,240
\nThey resisted the prophets, they
\nresisted the one of whom the <\/p>\n

718
\n00:50:57,240 –> 00:51:01,240
\nprophets spoken.
\nThey’d received the Law by the <\/p>\n

719
\n00:51:01,240 –> 00:51:05,560
\ndisposition of angels, and while
\nthey’d had great privileges, <\/p>\n

720
\n00:51:05,960 –> 00:51:09,920
\nthey hadn’t kept it.
\nAnd Stephen here had a <\/p>\n

721
\n00:51:09,920 –> 00:51:12,280
\nreminiscence of what Jesus had
\nsaid. <\/p>\n

722
\n00:51:12,600 –> 00:51:15,320
\nOn one occasion.
\nHe turned the argument back upon<\/p>\n

723
\n00:51:15,320 –> 00:51:19,680
\nthemselves, and Jesus said in
\neffect to them in one of the <\/p>\n

724
\n00:51:19,920 –> 00:51:22,080
\nspeeches recorded in John’s
\nGospel. <\/p>\n

725
\n00:51:23,080 –> 00:51:29,200
\nHow can you go on to a fuller
\nrevelation when you haven’t kept<\/p>\n

726
\n00:51:29,200 –> 00:51:32,280
\nthe one you had?
\nAnd that is what Stephen is <\/p>\n

727
\n00:51:32,280 –> 00:51:34,880
\nsaying here.
\nYou receive the law by the <\/p>\n

728
\n00:51:34,880 –> 00:51:37,880
\ndisposition of angels, and you
\nhaven’t kept it. <\/p>\n

729
\n00:51:39,000 –> 00:51:42,400
\nHow then are your minds and
\nhearts open to go on to a fuller<\/p>\n

730
\n00:51:42,400 –> 00:51:47,040
\nrevelation and to receive it?
\nAnd so Stephen has presented <\/p>\n

731
\n00:51:47,040 –> 00:51:51,160
\nthis case, which has ended in
\nsuch a burning charge. <\/p>\n

732
\n00:51:51,440 –> 00:51:56,360
\nAnd then they burst down all
\nrestraints, and take him out to <\/p>\n

733
\n00:51:56,360 –> 00:52:00,120
\nthe place of dawning to be
\nstoned to death. <\/p>\n

734
\n00:52:00,520 –> 00:52:03,640
\nAnd even there this man has a
\nfinal testimony. <\/p>\n

735
\n00:52:04,080 –> 00:52:07,240
\nBehold, I see the heavens
\nopened, and the Son of Man <\/p>\n

736
\n00:52:07,640 –> 00:52:09,760
\nstanding on the right hand of
\nGod. <\/p>\n

737
\n00:52:10,160 –> 00:52:14,440
\nWell, Jacob had seen the heavens
\nopen and the possible way of <\/p>\n

738
\n00:52:14,440 –> 00:52:16,480
\nconnection between heaven and
\nmen. <\/p>\n

739
\n00:52:16,880 –> 00:52:21,560
\nBut now Stephen says, heaven is
\nopen, and the man for whom the <\/p>\n

740
\n00:52:21,560 –> 00:52:25,240
\nlink with heaven has been
\nestablished is there at the <\/p>\n

741
\n00:52:25,240 –> 00:52:30,160
\nright hand of God two mighty a
\nclaim for them to receive. <\/p>\n

742
\n00:52:31,360 –> 00:52:34,960
\nAnd with fingers in ears they
\nrushed him out to the place <\/p>\n

743
\n00:52:35,200 –> 00:52:40,120
\nwhere they stoned him.
\nAnd Saul says Luke, with all the<\/p>\n

744
\n00:52:40,120 –> 00:52:43,880
\nsignificance of his method of
\nwriting his history. <\/p>\n

745
\n00:52:44,160 –> 00:52:47,160
\nAnd Saul was consenting unto his
\ndeath. <\/p>\n

746
\n00:52:47,560 –> 00:52:52,240
\nAnd so we have the account of
\nhow the rupture began between <\/p>\n

747
\n00:52:52,240 –> 00:52:56,520
\nJudaism and Christianity, and
\nthe grounds upon which <\/p>\n

748
\n00:52:56,520 –> 00:53:00,840
\nChristianity pursued its course,
\ngradually working away from <\/p>\n

749
\n00:53:00,840 –> 00:53:16,900
\nJudaism.
\nThank you for listening to the <\/p>\n

750
\n00:53:16,900 –> 00:53:18,500
\nGood Christadelphian Talks
\npodcast. <\/p>\n

751
\n00:53:19,340 –> 00:53:21,780
\nWe hope this talk helped you in
\nyour walk and brightened your <\/p>\n

752
\n00:53:21,780 –> 00:53:24,120
\nday.
\nIf you would like to hear more, <\/p>\n

753
\n00:53:24,120 –> 00:53:25,880
\nplease subscribe for new
\nepisodes. <\/p>\n

754
\n00:53:26,280 –> 00:53:29,520
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\nplatforms and also on YouTube. <\/p>\n

755
\n00:53:30,640 –> 00:53:33,120
\nIf you enjoyed this particular
\ntalk, please share it with <\/p>\n

756
\n00:53:33,120 –> 00:53:35,040
\nsomeone else who you think might
\nenjoy it too. <\/p>\n

757
\n00:53:35,960 –> 00:53:38,640
\nFor show notes on the talk you
\njust listened to, visit <\/p>\n

758
\n00:53:38,640 –> 00:53:42,520
\nourwebsite@goodchristadelphiantalks.com
\nor check out the Show Notes <\/p>\n

759
\n00:53:42,520 –> 00:53:46,240
\nsection of your podcast player.
\nPlease share your thoughts on <\/p>\n

760
\n00:53:46,240 –> 00:53:49,280
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761
\n00:53:49,280 –> 00:53:52,240
\nwhere we are at Good
\nChristadelphian Talks or leave a<\/p>\n

762
\n00:53:52,240 –> 00:53:55,000
\ncomment on our YouTube channel
\nwhere these talks are posted as <\/p>\n

763
\n00:53:55,000 –> 00:53:56,720
\nwell.
\nIf you enjoy listening to the <\/p>\n

764
\n00:53:56,720 –> 00:53:59,360
\ntalks that we post and hear one
\nthat you think we should share, <\/p>\n

765
\n00:53:59,600 –> 00:54:02,360
\nplease tell us about it.
\nYou can send us a suggestion <\/p>\n

766
\n00:54:02,520 –> 00:54:05,960
\nusing the Contact us tab on our
\nwebsite or message us on any of <\/p>\n

767
\n00:54:05,960 –> 00:54:08,680
\nour social media accounts.
\nThank you for listening. <\/p>\n

768
\n00:54:08,920 –> 00:54:10,880
\nGod bless and talk to you next
\nweek.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

This week’s talk is a class by Brother John Carter titled \u201cStephen’s Speech\u201d from his series,…<\/p>\n","protected":false},"author":1,"featured_media":413,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","meta":{"_monsterinsights_skip_tracking":false,"episode_type":"","audio_file":"https:\/\/anchor.fm\/s\/6d15708\/podcast\/play\/112853485\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2025-11-19%2F470b15fa-a586-d49f-dc8f-9559917c8ba2.mp3","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:54:22","filesize":"37.34M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[],"series":[25],"class_list":["post-1416","podcast","type-podcast","status-publish","has-post-thumbnail","hentry","series-gct"],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t