Class 4 from this series was used in GCT Episode 381.<\/p>\n
2
\n00:00:03,360 –> 00:00:08,840
\nspeech which has been read, that
\nit must occupy an important <\/p>\n
3
\n00:00:08,840 –> 00:00:11,600
\nplace in the scheme of Luke’s
\nhistory. <\/p>\n
4
\n00:00:12,200 –> 00:00:17,480
\nHe has told us of the beginning
\nof Christian life at Pentecost. <\/p>\n
5
\n00:00:18,440 –> 00:00:23,160
\nHe traces for us the Jerusalem
\nministry, the opposition of <\/p>\n
6
\n00:00:23,160 –> 00:00:25,880
\nJewish authorities, the arrest
\nof Peter and John. <\/p>\n
7
\n00:00:26,760 –> 00:00:31,080
\nHe narrates Peter’s defence,
\nthen tells us of the origin of <\/p>\n
8
\n00:00:31,080 –> 00:00:34,840
\ninternal difficulties in the
\ncase of Ananias and Sapphira. <\/p>\n
9
\n00:00:36,320 –> 00:00:40,640
\nAt the same time great progress
\nwas made, and many that heard <\/p>\n
10
\n00:00:40,640 –> 00:00:42,800
\nthese things were added to the
\nLord. <\/p>\n
11
\n00:00:43,160 –> 00:00:49,320
\nHe then has told us in his
\nhistory how Jewish toleration <\/p>\n
12
\n00:00:49,320 –> 00:00:53,760
\nwas established after the
\nimprisonment of the apostles, <\/p>\n
13
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\nfirstly by their dismissal, and
\nsecondly through the Council <\/p>\n
14
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\nwhich was accepted, which was
\ngiven unto them by Gamaliel. <\/p>\n
15
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\nAnd yet those who knew anything
\nabout Christian life in its <\/p>\n
16
\n00:01:07,520 –> 00:01:12,800
\nrelation to Judaism in the 1st
\ncentury knew that there was a <\/p>\n
17
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\nsharp antagonism existing.
\nWhat was the origin of that <\/p>\n
18
\n00:01:17,480 –> 00:01:20,560
\nantagonism?
\nWe shall see before we are <\/p>\n
19
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\nthrough with this book of Acts,
\nthe reason why Luke traces out <\/p>\n
20
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\nthis antagonism.
\nIt has a particular bearing upon<\/p>\n
21
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\nthe legal questions that he will
\ndiscuss in the book. <\/p>\n
22
\n00:01:35,760 –> 00:01:43,120
\nThis speech begins really the
\nimportant legal issues, for a <\/p>\n
23
\n00:01:43,120 –> 00:01:48,880
\nquestion was being decided by
\nthe Jewish authorities whether <\/p>\n
24
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\nthe distinctively characteristic
\nteaching of the Apostles <\/p>\n
25
\n00:01:55,600 –> 00:01:59,280
\nconcerning Jesus Christ, with
\nall its implications, should be <\/p>\n
26
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\ntolerated by them.
\nAnd it happened that Stephen, <\/p>\n
27
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\nwho was a man mighty in the
\nWord, as is very evident, who <\/p>\n
28
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\nhad a power of presentation in
\nhis defence, was the one who was<\/p>\n
29
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\narraigned before them.
\nThey were visiting the <\/p>\n
30
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\nsynagogues, of which there were
\nmany in Jerusalem, generally <\/p>\n
31
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\ndevoted to the men from
\nparticular districts who visited<\/p>\n
32
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\nJerusalem, a city from those of
\nthose from the province of Asia,<\/p>\n
33
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\nor from Akaia, as the case may
\nbe, or from Egypt. <\/p>\n
34
\n00:02:41,360 –> 00:02:45,040
\nAnd Stephen, in one of these
\ndefenses, had been disputing and<\/p>\n
35
\n00:02:45,040 –> 00:02:51,080
\narguing concerning the Christian
\nfaith, and so he was brought <\/p>\n
36
\n00:02:51,080 –> 00:02:56,960
\nbefore the Jewish authorities
\nwith certain charges preferred <\/p>\n
37
\n00:02:56,960 –> 00:03:02,120
\nagainst him.
\nNow we must try and see as <\/p>\n
38
\n00:03:02,160 –> 00:03:06,600
\nclearly as we can what the
\ncharges were that were made <\/p>\n
39
\n00:03:06,600 –> 00:03:11,160
\nagainst him, for it is only by
\nseeing the charges that were <\/p>\n
40
\n00:03:11,160 –> 00:03:19,760
\nmade that we shall see in turn
\nhow Stephen presented his <\/p>\n
41
\n00:03:20,240 –> 00:03:24,560
\napologia, his defence.
\nLet us look then at the charges <\/p>\n
42
\n00:03:25,080 –> 00:03:29,960
\nwhich are given the close of
\nchapter 6, verse 10 of chapter <\/p>\n
43
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\n6.
\nThey were not able to resist the<\/p>\n
44
\n00:03:32,440 –> 00:03:34,920
\nwisdom and the spirit by which
\nhe spake. <\/p>\n
45
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\nThen they suborn men which said,
\nWe have heard him speak <\/p>\n
46
\n00:03:39,400 –> 00:03:44,440
\nblasphemous words against Moses
\nand against God, And they <\/p>\n
47
\n00:03:44,440 –> 00:03:47,680
\nstirred up the people, and the
\nelders and the scribes, and came<\/p>\n
48
\n00:03:47,680 –> 00:03:51,680
\nupon him, and caught him, and
\nbrought him to the council, and <\/p>\n
49
\n00:03:51,680 –> 00:03:55,520
\nset up false witnesses.
\nAnd here there is a remarkable <\/p>\n
50
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\nparallel between what happened
\nto the master and to the <\/p>\n
51
\n00:04:00,920 –> 00:04:04,240
\nservant.
\nThey set up false witnesses <\/p>\n
52
\n00:04:04,240 –> 00:04:11,480
\nwhich said, This man ceaseth not
\nto speak blasphemous words <\/p>\n
53
\n00:04:12,120 –> 00:04:17,440
\nagainst this holy place, that is
\nthe temple and the law. <\/p>\n
54
\n00:04:18,680 –> 00:04:22,880
\nSo the basis of the charge
\nagainst Stephen was that he had <\/p>\n
55
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\nbeen uttering things which to
\nthem were derogatory to temple <\/p>\n
56
\n00:04:29,360 –> 00:04:34,120
\nand to law.
\nAnd they explained how his <\/p>\n
57
\n00:04:34,120 –> 00:04:40,560
\ncontentions were such by saying,
\nwe have heard him say that this <\/p>\n
58
\n00:04:40,560 –> 00:04:45,360
\nsame Jesus of Nazareth shall
\ndestroy this place and change <\/p>\n
59
\n00:04:45,360 –> 00:04:47,560
\nthe customs which Moses
\ndelivered us. <\/p>\n
60
\n00:04:47,840 –> 00:04:52,480
\nWe’ve heard him say that this
\nJesus of Nazareth shall destroy <\/p>\n
61
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\nthis place and change the
\ncustoms. <\/p>\n
62
\n00:04:55,160 –> 00:04:59,880
\nSo it is quite evident that
\nStephen had been contending that<\/p>\n
63
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\nthe practices of the Mosaic Law
\nand the worship at the temple <\/p>\n
64
\n00:05:07,240 –> 00:05:10,240
\nwere not essential to be
\nacceptable to God. <\/p>\n
65
\n00:05:11,280 –> 00:05:16,080
\nBut a time had now come when
\nthese things were becoming <\/p>\n
66
\n00:05:16,160 –> 00:05:20,880
\nobsolete.
\nHe was in fact putting forward <\/p>\n
67
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\nwhat Jesus had said to the woman
\nat Samaria when she asked Him to<\/p>\n
68
\n00:05:26,000 –> 00:05:30,520
\ndecide the issue as to whether
\nGarizim or Zion was the place <\/p>\n
69
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\nwhere men ought to worship.
\nJesus indicated that <\/p>\n
70
\n00:05:34,680 –> 00:05:39,480
\nhistorically the answer was in
\nfavour of the Jews and of Zion. <\/p>\n
71
\n00:05:39,480 –> 00:05:43,320
\nBut the hour is coming when
\nneither here nor there, but <\/p>\n
72
\n00:05:43,320 –> 00:05:47,400
\nwherever men may be, those who
\nworship God in spirit and in <\/p>\n
73
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\ntruth, would be acceptable to
\nHim, for God’s sake of such to <\/p>\n
74
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\nworship Him.
\nThe charge against Jesus that He<\/p>\n
75
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\nhad said He would destroy this
\ntemple and raise it up in three <\/p>\n
76
\n00:05:57,480 –> 00:06:00,040
\ndays was a perversion of His
\nteaching. <\/p>\n
77
\n00:06:00,360 –> 00:06:03,840
\nHe had indeed said, You
\ndestroyed this temple, and I <\/p>\n
78
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\nwill raise it up in three days.
\nBut he spake of the temple of <\/p>\n
79
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\nhis body.
\nBut it would appear that the <\/p>\n
80
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\nJews in their opposition to
\nJesus somehow fused the two <\/p>\n
81
\n00:06:14,960 –> 00:06:19,360
\nstatements.
\nFor we find there was a haunting<\/p>\n
82
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\nfear about them concerning
\nsomething that would happen in <\/p>\n
83
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\nthree days.
\nFor they went to pilot and said,<\/p>\n
84
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\nThis man said three days.
\nIn three days I will rise again.<\/p>\n
85
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\nTherefore make the tomb secure.
\nAnd with the same sensitiveness.<\/p>\n
86
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\nThe Jewish authorities saw a
\ndanger to the practices in which<\/p>\n
87
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\nthey had such vested interests.
\nAnd even though they put aside <\/p>\n
88
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\ntheir vested interests, to a
\npatriotic Jew, it would seem <\/p>\n
89
\n00:06:50,160 –> 00:06:53,200
\nindeed that the man who was
\nputting forward such a case as <\/p>\n
90
\n00:06:53,200 –> 00:06:57,760
\nStephen, but only be classed as
\na renegade, and must therefore <\/p>\n
91
\n00:06:57,760 –> 00:07:00,560
\nbe arraigned before the
\nauthorities. <\/p>\n
92
\n00:07:00,600 –> 00:07:05,240
\nThey must have related these
\ncharges to the law of blasphemy,<\/p>\n
93
\n00:07:06,120 –> 00:07:10,680
\nso serious did they treat them.
\nBut the man must have recognised<\/p>\n
94
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\nthat just as they had manifested
\nthe bitterness and the hatred <\/p>\n
95
\n00:07:15,000 –> 00:07:19,680
\ntoward Jesus which had brought
\nhim to the cross, so he in his <\/p>\n
96
\n00:07:19,680 –> 00:07:23,760
\nturn must be prepared for a
\nsimilar manifestation of evil <\/p>\n
97
\n00:07:23,760 –> 00:07:27,960
\nspirit toward him.
\nSo he too, must be prepared for <\/p>\n
98
\n00:07:27,960 –> 00:07:31,960
\na like perversion of the
\napplication of justice as He <\/p>\n
99
\n00:07:31,960 –> 00:07:37,280
\nstood before these authorities.
\nAnd therefore He must present <\/p>\n
100
\n00:07:37,400 –> 00:07:44,280
\nsuch a case, that it is put with
\nall power and cogency in defence<\/p>\n
101
\n00:07:44,280 –> 00:07:46,840
\nof the position that he had
\nmaintained. <\/p>\n
102
\n00:07:47,560 –> 00:07:54,080
\nSo that he might show that if it
\nwere indeed God’s purpose that <\/p>\n
103
\n00:07:54,080 –> 00:07:58,080
\nHe had been setting forth in his
\ncontentions, it might be put <\/p>\n
104
\n00:07:58,080 –> 00:08:02,920
\nbefore them in such a way that
\nit couldn’t be gained. <\/p>\n
105
\n00:08:02,920 –> 00:08:09,040
\nSaid for the man who had such
\nspirit of wisdom and of power, <\/p>\n
106
\n00:08:10,040 –> 00:08:16,320
\nand also the quiet confidence
\nand radiance that comes from <\/p>\n
107
\n00:08:16,440 –> 00:08:20,880
\nutter conviction in the truth of
\nwhat he believed. <\/p>\n
108
\n00:08:20,880 –> 00:08:25,720
\nAnd they looked upon his face,
\nand saw, as it were, the face of<\/p>\n
109
\n00:08:25,720 –> 00:08:29,480
\nan Angel.
\nAnd with such wonder and <\/p>\n
110
\n00:08:29,480 –> 00:08:34,320
\nbewilderment they must sit and
\nlisten for so long a time. <\/p>\n
111
\n00:08:34,760 –> 00:08:39,760
\nWhile Stephen presented his
\ndefence in Smith’s Bible <\/p>\n
112
\n00:08:39,760 –> 00:08:46,760
\nDictionary, now 100 years old or
\nso, Dean Stanley says that there<\/p>\n
113
\n00:08:46,760 –> 00:08:50,520
\nare 12 mistakes in Stephen’s
\ndefence. <\/p>\n
114
\n00:08:50,760 –> 00:08:55,000
\nRackham, to whose book we
\nreferred at our in our first <\/p>\n
115
\n00:08:55,000 –> 00:09:00,440
\naddress, a book in so many
\nrespects, excellent charges. <\/p>\n
116
\n00:09:00,440 –> 00:09:05,040
\nStephen with 15 mistakes.
\nNow this is serious. <\/p>\n
117
\n00:09:05,280 –> 00:09:10,480
\nWe might think indeed, that it
\ndoesn’t impugn the inspiration <\/p>\n
118
\n00:09:10,480 –> 00:09:13,280
\nof Scripture or the accuracy of
\nthe record. <\/p>\n
119
\n00:09:13,840 –> 00:09:17,520
\nBut under such circumstances,
\nmistakes might be possible. <\/p>\n
120
\n00:09:17,960 –> 00:09:22,400
\nBut we needn’t fall back upon
\nthat, for every one of these <\/p>\n
121
\n00:09:23,320 –> 00:09:28,280
\nsupposed mistakes can be
\nsatisfactorily explained, but <\/p>\n
122
\n00:09:28,280 –> 00:09:32,160
\nnot only so in the very
\nexplanation of them by the <\/p>\n
123
\n00:09:32,200 –> 00:09:35,640
\napplication of the key upon
\nwhich we have insisted in <\/p>\n
124
\n00:09:35,640 –> 00:09:39,760
\nprevious addresses.
\nWhat appears to be a mistake is <\/p>\n
125
\n00:09:39,760 –> 00:09:44,240
\nseen to have a marked relevance
\nto Pete, to Stevens argument, <\/p>\n
126
\n00:09:44,760 –> 00:09:48,560
\nand is indeed vital to it.
\nNow let me sketch to you first <\/p>\n
127
\n00:09:48,560 –> 00:09:53,440
\nof all briefly his argument, so
\nthat we might get its outline in<\/p>\n
128
\n00:09:53,440 –> 00:09:58,480
\nour minds, so that the outline
\nis not less lost in the <\/p>\n
129
\n00:09:58,480 –> 00:10:01,520
\nmultitude of details at which we
\nshall have to look. <\/p>\n
130
\n00:10:02,320 –> 00:10:06,360
\nThey said then Stephen is
\nspeaking against the law and <\/p>\n
131
\n00:10:06,360 –> 00:10:10,480
\nagainst the Temple, clearly
\nindicating that they were not <\/p>\n
132
\n00:10:10,480 –> 00:10:15,080
\nvital, that they hadn’t the
\nplace now in the purpose of God <\/p>\n
133
\n00:10:16,520 –> 00:10:21,120
\nattached to them by the Jews.
\nHow does he meet it? <\/p>\n
134
\n00:10:21,440 –> 00:10:24,080
\nWell, this broadly is his
\nargument. <\/p>\n
135
\n00:10:24,480 –> 00:10:31,560
\nAbraham was called of God, but
\nhe was called before the law was<\/p>\n
136
\n00:10:31,560 –> 00:10:35,400
\ngiven.
\nAnd since Abraham acts worship <\/p>\n
137
\n00:10:35,400 –> 00:10:40,720
\nGod acceptably, the law was not
\nessential in Abraham’s case. <\/p>\n
138
\n00:10:41,200 –> 00:10:47,960
\nJoseph and Moses were both
\nrejected, and yet in each case <\/p>\n
139
\n00:10:48,440 –> 00:10:54,880
\nthe man was raised up by God as
\nthe deliverer of his people. <\/p>\n
140
\n00:10:55,800 –> 00:11:01,440
\nTherefore, their rejection of
\nJesus was only an extension of <\/p>\n
141
\n00:11:01,440 –> 00:11:05,800
\nthe same attitude to God’s work
\nthat had been manifested by <\/p>\n
142
\n00:11:05,800 –> 00:11:11,640
\ntheir fathers.
\nAnd there was all the elements. <\/p>\n
143
\n00:11:11,640 –> 00:11:15,520
\nThey were all the elements of a
\nsimilar mistake having been made<\/p>\n
144
\n00:11:15,520 –> 00:11:18,840
\non their part in the rejection
\nof Jesus. <\/p>\n
145
\n00:11:19,840 –> 00:11:25,040
\nHe shows that worship was
\noffered to God in the wilderness<\/p>\n
146
\n00:11:25,960 –> 00:11:30,720
\nbefore the Tabernacle was made.
\nThen the Tabernacle was not <\/p>\n
147
\n00:11:30,720 –> 00:11:32,840
\nessential for acceptable
\nworship. <\/p>\n
148
\n00:11:33,320 –> 00:11:39,400
\nHe shows that before the temple
\nwas built, David offered <\/p>\n
149
\n00:11:39,400 –> 00:11:44,320
\nacceptable service to God.
\nNeither, therefore, was the <\/p>\n
150
\n00:11:44,320 –> 00:11:48,080
\ntemple necessary for acceptable
\nservice. <\/p>\n
151
\n00:11:49,080 –> 00:11:51,800
\nHe reminds them that their
\nfathers had persecuted the <\/p>\n
152
\n00:11:51,800 –> 00:11:56,440
\nprophets, and therefore warns
\nthem that their attitude was a <\/p>\n
153
\n00:11:56,440 –> 00:12:00,200
\npersistence in the evil of their
\nFather’s ways. <\/p>\n
154
\n00:12:00,600 –> 00:12:05,400
\nHe reminds them finally that the
\nlaw which they acknowledged had <\/p>\n
155
\n00:12:05,400 –> 00:12:11,120
\nnot been kept by them and
\ntherefore this persistence on <\/p>\n
156
\n00:12:11,120 –> 00:12:15,320
\ntheir part was but an exhibition
\nof what was at National Tray. <\/p>\n
157
\n00:12:16,280 –> 00:12:22,360
\nTheir refusal to accept him and
\nhis message, their refusal to <\/p>\n
158
\n00:12:22,360 –> 00:12:26,240
\naccept Jesus and his message was
\nnot strange. <\/p>\n
159
\n00:12:26,640 –> 00:12:32,360
\nAnd so we can see that this
\nspeech of Stephen as as we would<\/p>\n
160
\n00:12:32,360 –> 00:12:37,520
\nexpect it to have a marked for
\nrelevance to the charges that <\/p>\n
161
\n00:12:37,520 –> 00:12:41,560
\nwere made.
\nJust as a lawyer in court making<\/p>\n
162
\n00:12:41,560 –> 00:12:46,080
\na defence on behalf of a
\nprisoner must needs deal with <\/p>\n
163
\n00:12:46,080 –> 00:12:49,840
\nthe charges that were that have
\nthat were made against the <\/p>\n
164
\n00:12:49,840 –> 00:12:53,040
\nprisoner.
\nOtherwise the judge would not <\/p>\n
165
\n00:12:53,040 –> 00:12:57,560
\npermit him to continue.
\nSo also Stephen in making his <\/p>\n
166
\n00:12:57,560 –> 00:13:03,360
\ndefence, must present a case
\nthat has strictly related of the<\/p>\n
167
\n00:13:03,360 –> 00:13:06,960
\ncharges that were made, and we
\nsuggest that the very length of <\/p>\n
168
\n00:13:06,960 –> 00:13:10,920
\nit extended as it must have been
\nin keeping with what has been <\/p>\n
169
\n00:13:10,920 –> 00:13:14,200
\nsaid about the previous speeches
\nrecorded here. <\/p>\n
170
\n00:13:14,680 –> 00:13:18,440
\nIt says something for the
\nimpassioned power and the <\/p>\n
171
\n00:13:18,440 –> 00:13:23,240
\nability of the men as he reviews
\ntheir history, and he makes no <\/p>\n
172
\n00:13:23,240 –> 00:13:26,600
\nmistake.
\nHe builds up his argument with <\/p>\n
173
\n00:13:26,600 –> 00:13:32,720
\nunerring skill, and traverses
\nthe whole range of Old Testament<\/p>\n
174
\n00:13:32,720 –> 00:13:35,200
\nhistory.
\nWe’ll then try and follow, and <\/p>\n
175
\n00:13:35,720 –> 00:13:39,640
\nwe shall have to be a little
\nhurried and a little compressed <\/p>\n
176
\n00:13:39,640 –> 00:13:42,960
\nin what is said, and we shall
\nhave to ask you to attend <\/p>\n
177
\n00:13:42,960 –> 00:13:45,760
\nclosely.
\nLet us try, then, and follow <\/p>\n
178
\n00:13:46,160 –> 00:13:51,240
\nStephen in a little more detail.
\nLet us take account of the <\/p>\n
179
\n00:13:51,240 –> 00:13:55,880
\nobjections that have been made
\nconcerning the accuracy of His <\/p>\n
180
\n00:13:55,880 –> 00:14:01,440
\nwords, and see how, following
\nLuke’s method, those objections <\/p>\n
181
\n00:14:01,440 –> 00:14:06,760
\nreally become boomerangs against
\nthe critical attack to the <\/p>\n
182
\n00:14:06,760 –> 00:14:09,520
\nsecond verse.
\nThen, men, brethren, and <\/p>\n
183
\n00:14:09,520 –> 00:14:14,800
\nfathers, hearken.
\nThe God of glory appeared unto <\/p>\n
184
\n00:14:14,800 –> 00:14:18,440
\nour father Abraham, when he was
\nin Mesopotamia before he <\/p>\n
185
\n00:14:18,440 –> 00:14:21,960
\ndwelting Karen, the God of
\nglory. <\/p>\n
186
\n00:14:22,520 –> 00:14:27,640
\nWhat’s the significance of that?
\nThe glory was the mark of the <\/p>\n
187
\n00:14:27,640 –> 00:14:32,400
\nmanifestation of God and the
\ntoken of His presence in the <\/p>\n
188
\n00:14:32,400 –> 00:14:37,960
\nmidst of His people.
\nWhen, then, Stephen describes <\/p>\n
189
\n00:14:37,960 –> 00:14:43,000
\nGod as the God of glory, he is
\nsaying that the God who revealed<\/p>\n
190
\n00:14:43,000 –> 00:14:48,560
\nHimself as living in the midst
\nof His people by His glory was <\/p>\n
191
\n00:14:48,560 –> 00:14:54,360
\nthe One who called Abraham.
\nBut he lived in Mesopotamia, and<\/p>\n
192
\n00:14:54,360 –> 00:14:58,360
\nit was before even he came to
\nKaren that the call was made to <\/p>\n
193
\n00:14:58,360 –> 00:15:01,480
\nhim.
\nSo God evidently can call men <\/p>\n
194
\n00:15:02,160 –> 00:15:05,760
\nindependently of either
\nresidence in the land of <\/p>\n
195
\n00:15:05,760 –> 00:15:08,960
\nPalestine or of worship at the
\nTemple. <\/p>\n
196
\n00:15:09,120 –> 00:15:14,040
\nHe said to Abraham, Get thee out
\nof this land into a country that<\/p>\n
197
\n00:15:14,040 –> 00:15:17,600
\nI will show thee.
\nAnd here we come to the first <\/p>\n
198
\n00:15:17,640 –> 00:15:24,440
\ntwo objections that are raised
\nagainst the accuracy of Stephen.<\/p>\n
199
\n00:15:26,040 –> 00:15:29,440
\nWe’ve caught the words of
\nRackham, he says. <\/p>\n
200
\n00:15:29,440 –> 00:15:33,320
\nStephen makes appear to Abraham.
\nStephen makes God appear to <\/p>\n
201
\n00:15:33,320 –> 00:15:36,520
\nAbraham for the first time in
\nthe land of the Chaldeans. <\/p>\n
202
\n00:15:37,320 –> 00:15:40,040
\nThat is heard of the Chaldeans,
\nwhich was sometimes reckoned by <\/p>\n
203
\n00:15:40,040 –> 00:15:44,200
\nthe Greeks in Mesopotamia.
\nGenesis is silent about this <\/p>\n
204
\n00:15:44,200 –> 00:15:47,040
\nappearance and makes the first
\ncall, the words of which are <\/p>\n
205
\n00:15:47,040 –> 00:15:52,280
\nquoted by Stephen at Heran.
\nPhilo and Jesus, however, agree <\/p>\n
206
\n00:15:52,280 –> 00:15:55,760
\nwith Stephen, and the earlier
\nappearance is supported by <\/p>\n
207
\n00:15:55,760 –> 00:15:58,680
\nJoshua.
\nBut this difficulty is created <\/p>\n
208
\n00:15:58,680 –> 00:16:02,000
\nby making the appearance of God
\nto Abraham, recorded in Genesis <\/p>\n
209
\n00:16:02,000 –> 00:16:06,120
\n12, to have occurred after
\nTyra’s death, accepting the AV <\/p>\n
210
\n00:16:06,200 –> 00:16:08,960
\nof Genesis 12.
\nOne now the Lord had said to <\/p>\n
211
\n00:16:09,000 –> 00:16:14,920
\nAbraham, We are thrown back to
\nthe days of Abraham in earth. <\/p>\n
212
\n00:16:15,560 –> 00:16:18,920
\nWhat was it that made Dira and
\nAbram leave her, unless there <\/p>\n
213
\n00:16:18,920 –> 00:16:22,800
\nwas some divine message that God
\nhad given them? <\/p>\n
214
\n00:16:22,800 –> 00:16:27,360
\nA divine message is evident from
\nthe fact that it is said through<\/p>\n
215
\n00:16:27,360 –> 00:16:31,320
\nJoshua later that the fathers of
\nIsrael were called from beyond <\/p>\n
216
\n00:16:31,320 –> 00:16:34,280
\nthe flood, from beyond the
\nEuphrates. <\/p>\n
217
\n00:16:34,480 –> 00:16:37,760
\nAnd he came into this land, says
\nStephen, wherein ye now dwell, <\/p>\n
218
\n00:16:37,760 –> 00:16:41,160
\nand from thence and dwelt in
\nKaren, and from thence, when his<\/p>\n
219
\n00:16:41,160 –> 00:16:43,960
\nfather was dead, he removed him
\ninto this land. <\/p>\n
220
\n00:16:44,600 –> 00:16:48,920
\nObjection 2.
\nStephen and Philo agrees, says <\/p>\n
221
\n00:16:48,920 –> 00:16:51,600
\nthat Tyra died before Abram left
\nHeron. <\/p>\n
222
\n00:16:52,560 –> 00:16:57,880
\nThe figures given in Genesis
\n11\/26\/32 and 12\/4 would imply <\/p>\n
223
\n00:16:57,880 –> 00:17:00,520
\nthat Tyra had yet 60 years to
\nlive. <\/p>\n
224
\n00:17:01,560 –> 00:17:05,079
\nBut that is to mistake the
\nrecord in Genesis. <\/p>\n
225
\n00:17:05,640 –> 00:17:09,839
\nFor Abraham’s name comes first,
\nin keeping with the method of <\/p>\n
226
\n00:17:09,839 –> 00:17:12,359
\nMoses.
\nThat’s another story. <\/p>\n
227
\n00:17:12,359 –> 00:17:15,720
\nJust as we’re examining Luke in
\nkeeping with the method of <\/p>\n
228
\n00:17:15,720 –> 00:17:18,880
\nMoses.
\nAbraham’s name is named is given<\/p>\n
229
\n00:17:18,880 –> 00:17:21,520
\nfirst, before that those of his
\ntwo brothers. <\/p>\n
230
\n00:17:22,359 –> 00:17:27,119
\nBut it doesn’t say that he was
\nthe oldest and with a perfect <\/p>\n
231
\n00:17:27,119 –> 00:17:32,120
\nright to take the figures and
\nsay Abraham Earl lived to Tira <\/p>\n
232
\n00:17:32,120 –> 00:17:37,280
\nlived to be 230, and Abraham was
\nso old when Tira died. <\/p>\n
233
\n00:17:37,280 –> 00:17:43,080
\nTherefore Abraham was born when
\nTira was subtracting the fit one<\/p>\n
234
\n00:17:43,080 –> 00:17:46,480
\nfigure from the other.
\nAnd there’s nothing in Scripture<\/p>\n
235
\n00:17:46,480 –> 00:17:50,640
\nto forbid that.
\nAnd that Tira therefore had <\/p>\n
236
\n00:17:50,640 –> 00:17:54,920
\nAbraham long after the others.
\nIn fact, those of you who have <\/p>\n
237
\n00:17:54,920 –> 00:17:59,240
\nread Blundzum design
\ncoincidences will know that the <\/p>\n
238
\n00:17:59,240 –> 00:18:04,880
\ndisparity in the ages of the
\ngenerations led to the marriage <\/p>\n
239
\n00:18:05,480 –> 00:18:10,040
\nof one in one generation to the
\nwife in the next. <\/p>\n
240
\n00:18:10,520 –> 00:18:13,920
\nAll of which fits in with the
\ndifferences in the birth of the <\/p>\n
241
\n00:18:13,920 –> 00:18:16,240
\nchildren.
\nThe fifth verse, which we so <\/p>\n
242
\n00:18:16,240 –> 00:18:21,360
\noften quote as showing that the
\nAbrahamic promises were not <\/p>\n
243
\n00:18:21,360 –> 00:18:25,680
\nfulfilled, was not spoken in the
\nfirst instance for the same <\/p>\n
244
\n00:18:25,680 –> 00:18:29,920
\npurpose that we use it, although
\nour use of it is quite <\/p>\n
245
\n00:18:29,920 –> 00:18:33,120
\nlegitimate.
\nHe gave him non inheritance into<\/p>\n
246
\n00:18:33,120 –> 00:18:35,240
\nit.
\nIn it, no not so much as to set <\/p>\n
247
\n00:18:35,240 –> 00:18:38,520
\nhis foot on, yet he promised
\nthat he would give it to him for<\/p>\n
248
\n00:18:38,520 –> 00:18:41,280
\na possession, and to his seed
\nafter him when he has yet he had<\/p>\n
249
\n00:18:41,280 –> 00:18:45,920
\nno child.
\nIn other words, that while <\/p>\n
250
\n00:18:45,920 –> 00:18:50,320
\nAbraham came into the land, the
\ncovenant of God with Abraham <\/p>\n
251
\n00:18:50,840 –> 00:18:57,600
\ncannot fail, and therefore God
\nhas a purpose with Abraham which<\/p>\n
252
\n00:18:57,600 –> 00:19:01,560
\nis yet future.
\nAnd the covenant with Abraham <\/p>\n
253
\n00:19:01,560 –> 00:19:05,280
\nwas given before the Law, and
\ntherefore that is a purpose of <\/p>\n
254
\n00:19:05,280 –> 00:19:09,080
\nGod to be developed upon the
\nbasis of the Abrahamic covenant,<\/p>\n
255
\n00:19:09,440 –> 00:19:14,160
\nwhich is not yet realized.
\nNow you’ll observe that Luke <\/p>\n
256
\n00:19:14,440 –> 00:19:18,520
\nrecords the argument, but he
\nnever gives the inference. <\/p>\n
257
\n00:19:18,720 –> 00:19:24,320
\nHis space required compression,
\nand he leaves it to the wit of <\/p>\n
258
\n00:19:24,320 –> 00:19:29,080
\nthe reader, whom he expects to
\nthink after him to make the <\/p>\n
259
\n00:19:29,080 –> 00:19:32,120
\ninference at every point where
\nit is required. <\/p>\n
260
\n00:19:32,320 –> 00:19:34,840
\nVerse 6.
\nAnd God speak on this wise that <\/p>\n
261
\n00:19:34,840 –> 00:19:39,000
\nhis seats should sojourn in a
\nstrange land, that they should <\/p>\n
262
\n00:19:39,000 –> 00:19:42,880
\nbring them into bondage and
\nentreat them 400 years. <\/p>\n
263
\n00:19:43,480 –> 00:19:46,680
\nAnd Rackham says here’s our
\nthird mistake. <\/p>\n
264
\n00:19:46,840 –> 00:19:52,400
\nStephen and Pylo with Genesis
\n1513 give 400 years to the time <\/p>\n
265
\n00:19:52,400 –> 00:19:58,400
\nof Israel’s bondage.
\nExodus 1240 says 430 years. <\/p>\n
266
\n00:19:58,960 –> 00:20:03,920
\nPaul gives the number 430 years.
\nHow do we reconcile the Fort 100<\/p>\n
267
\n00:20:03,920 –> 00:20:10,440
\nand the 430 quite simply?
\nThy seed, God said to Abraham, <\/p>\n
268
\n00:20:10,440 –> 00:20:14,880
\nshall sojourn 400 years, And it
\ncouldn’t. <\/p>\n
269
\n00:20:15,640 –> 00:20:19,000
\nThe promise, the purpose thus
\nindicated, couldn’t begin till <\/p>\n
270
\n00:20:19,000 –> 00:20:22,800
\nthe seed was born.
\nThe length of time from the <\/p>\n
271
\n00:20:22,800 –> 00:20:27,880
\ngiving of the promises to the
\ngiving of the law was 430 years,<\/p>\n
272
\n00:20:28,480 –> 00:20:33,160
\nand therefore the promise was
\ngiven to Abraham 30 years before<\/p>\n
273
\n00:20:33,160 –> 00:20:37,440
\nIsaac was born.
\nAnd the difficulty is resolved. <\/p>\n
274
\n00:20:37,880 –> 00:20:41,360
\nThe seventh verse says, And the
\nnation to whom they shall be in <\/p>\n
275
\n00:20:41,360 –> 00:20:45,920
\nbondage will I judge, and after
\nthat shall they come forth and <\/p>\n
276
\n00:20:45,920 –> 00:20:51,680
\nserve me in this place?
\nBrackam says Stephen adds to <\/p>\n
277
\n00:20:51,680 –> 00:20:55,640
\nGenesis 151314 And serve me in
\nthis place. <\/p>\n
278
\n00:20:56,120 –> 00:21:00,640
\nWords taken from Exodus 312 and
\nso understands by the place <\/p>\n
279
\n00:21:01,040 –> 00:21:06,200
\nPalestine and not Mount Sinai as
\nis meant in Exodus, A criticism <\/p>\n
280
\n00:21:06,200 –> 00:21:10,400
\nthat is perfectly gratuitous,
\nbut let us apply the method that<\/p>\n
281
\n00:21:10,400 –> 00:21:15,360
\nwe’ve already observed.
\nGod says to Abraham, the nation <\/p>\n
282
\n00:21:15,360 –> 00:21:19,040
\nto whom they shall be in bondage
\nwill I judge, and then I’ll <\/p>\n
283
\n00:21:19,040 –> 00:21:21,760
\nbring them forth.
\nAnd then? <\/p>\n
284
\n00:21:22,320 –> 00:21:28,520
\nAnd then Stephen deliberately
\nquotes from the words of God to <\/p>\n
285
\n00:21:28,520 –> 00:21:34,120
\nMoses at Horeb, when Moses was
\ntold to go down and bring out my<\/p>\n
286
\n00:21:34,120 –> 00:21:39,800
\npeople and bring them to this
\nplace, and they shall serve me <\/p>\n
287
\n00:21:39,800 –> 00:21:44,960
\nin this place.
\nBut why does Stephen quote that <\/p>\n
288
\n00:21:44,960 –> 00:21:49,680
\nreference?
\nHis point is that the people, in<\/p>\n
289
\n00:21:49,680 –> 00:21:54,280
\nfulfilment of the Abrahamic
\npromise about their sojourn, <\/p>\n
290
\n00:21:54,680 –> 00:22:00,800
\nwere brought out at the time
\nindicated, and in fulfilment of <\/p>\n
291
\n00:22:00,800 –> 00:22:07,480
\nthe out at the time indicated,
\nand in fulfilment of the words <\/p>\n
292
\n00:22:07,480 –> 00:22:12,880
\nto Moses were led to Sinai, and
\nthere served God. <\/p>\n
293
\n00:22:13,640 –> 00:22:15,880
\nBut that was before the Law was
\ngiven. <\/p>\n
294
\n00:22:16,200 –> 00:22:21,560
\nSo even the nation of God, says
\nStephen, offered acceptable <\/p>\n
295
\n00:22:21,560 –> 00:22:24,920
\nservice to God before ever the
\nLaw was given. <\/p>\n
296
\n00:22:25,360 –> 00:22:29,440
\nHow then can the Law, and how
\ncan the Tabernacle of the Temple<\/p>\n
297
\n00:22:29,800 –> 00:22:37,520
\nbe in themselves of such
\nessential purpose in God’s <\/p>\n
298
\n00:22:37,520 –> 00:22:43,200
\narrangement there can be worship
\nis establishing independently of<\/p>\n
299
\n00:22:43,200 –> 00:22:45,720
\nthose things going on.
\nVerse 8. <\/p>\n
300
\n00:22:46,360 –> 00:22:48,680
\nAnd he gave him the covenant of
\ncircumcision. <\/p>\n
301
\n00:22:48,680 –> 00:22:52,600
\nAnd so Abraham begat Isaac, and
\ncircumcised in the eighth day, <\/p>\n
302
\n00:22:53,240 –> 00:22:56,880
\nAnd Isaac begat Jacob, and Jacob
\nbegat the 12 tribes, and the <\/p>\n
303
\n00:22:56,880 –> 00:23:00,800
\npatriarchs move with envy, sold
\nJoseph into Egypt. <\/p>\n
304
\n00:23:02,000 –> 00:23:06,000
\nSo Abraham had the covenant and
\neven the right of circumcision <\/p>\n
305
\n00:23:06,000 –> 00:23:10,680
\nbefore ever the law.
\nSo it is quite evident, just as <\/p>\n
306
\n00:23:10,720 –> 00:23:13,640
\nJesus had used the argument
\nbefore in contention with the <\/p>\n
307
\n00:23:13,640 –> 00:23:18,640
\nJews, that the right was vital,
\nnot because it was of Moses, but<\/p>\n
308
\n00:23:18,640 –> 00:23:23,440
\nbecause it was of the fathers.
\nAnd so Stephen said, even this <\/p>\n
309
\n00:23:23,440 –> 00:23:28,920
\nessential aspect has its real
\nroots in the fact of something <\/p>\n
310
\n00:23:28,920 –> 00:23:33,120
\nanterior to the law.
\nAnd so Joseph was taken into <\/p>\n
311
\n00:23:33,120 –> 00:23:37,120
\nEgypt and God was with him.
\nAnd Stephen isn’t moralising, <\/p>\n
312
\n00:23:37,120 –> 00:23:40,960
\njust he’s something more
\nimportant to do than to moralise<\/p>\n
313
\n00:23:40,960 –> 00:23:44,520
\nwhen he’s pleading for his life.
\nJust think of the quickening <\/p>\n
314
\n00:23:44,520 –> 00:23:49,840
\neffect of a man with power of
\nspeech and the ability to reason<\/p>\n
315
\n00:23:49,840 –> 00:23:54,720
\nas Stephen had is no time really
\nfor moralizing. <\/p>\n
316
\n00:23:55,280 –> 00:23:59,880
\nWhen he says God was with Joseph
\nin Egypt, then God can be with a<\/p>\n
317
\n00:23:59,880 –> 00:24:04,080
\nman outside the land of
\nPalestine before law or before <\/p>\n
318
\n00:24:04,080 –> 00:24:08,080
\ntemple or before Tabernacle.
\nGod was with him, and all the <\/p>\n
319
\n00:24:08,080 –> 00:24:15,080
\ntime Stephen is building up his
\ncase that there was evidence of <\/p>\n
320
\n00:24:15,440 –> 00:24:20,280
\ndivine favour for men
\nindependent of law, and <\/p>\n
321
\n00:24:20,280 –> 00:24:24,160
\nindependent of Tabernacle Temple
\nas the place of worship. <\/p>\n
322
\n00:24:24,600 –> 00:24:28,280
\nHe delivered Joseph out of all
\nhis afflictions, and gave him <\/p>\n
323
\n00:24:28,280 –> 00:24:33,320
\nfavour and wisdom, and made him
\ngovernor, a rejected man, <\/p>\n
324
\n00:24:33,800 –> 00:24:40,080
\nexalted by God in his over
\nruling Providence to favour and <\/p>\n
325
\n00:24:40,080 –> 00:24:42,960
\nto rulership.
\nBut rulership where? <\/p>\n
326
\n00:24:43,240 –> 00:24:46,280
\nIn the land of Egypt?
\nAmong the Gentiles. <\/p>\n
327
\n00:24:47,000 –> 00:24:49,960
\nAnd what if there’s a parallel
\nin the case of Jesus? <\/p>\n
328
\n00:24:51,000 –> 00:24:56,240
\nWhat if Jesus, whom they have
\nrejected, should be one of whom <\/p>\n
329
\n00:24:56,240 –> 00:24:59,760
\nit could be said equally with
\nJoseph that God was with him? <\/p>\n
330
\n00:24:59,760 –> 00:25:07,040
\nAnd what if God had exalted
\nJesus even to something higher <\/p>\n
331
\n00:25:07,320 –> 00:25:13,480
\nthan Pharaoh could exalt Joseph?
\nAnd what if a divine purpose in <\/p>\n
332
\n00:25:13,480 –> 00:25:16,960
\nconnection with the exaltation
\nof Jesus was bound up with <\/p>\n
333
\n00:25:16,960 –> 00:25:19,920
\nGentiles, just as it was in the
\ncase of Joseph? <\/p>\n
334
\n00:25:20,400 –> 00:25:23,960
\nThat’s the argument that he’s
\nbringing out as he traces out <\/p>\n
335
\n00:25:23,960 –> 00:25:26,800
\nthis history.
\nAnd there came a dearth over all<\/p>\n
336
\n00:25:26,800 –> 00:25:30,000
\nthe land of Egypt and Canaan,
\nand great affliction. <\/p>\n
337
\n00:25:31,080 –> 00:25:36,120
\nAnd even when God’s people were
\nthus in dire need, where was it <\/p>\n
338
\n00:25:36,120 –> 00:25:39,800
\nthat they found sustenance?
\nWhere was it that they found the<\/p>\n
339
\n00:25:39,800 –> 00:25:43,320
\nessential nourishment for life?
\nIt was in Egypt. <\/p>\n
340
\n00:25:43,600 –> 00:25:48,760
\nAnd when was it that they came
\nto know of the exaltation of <\/p>\n
341
\n00:25:48,800 –> 00:25:53,240
\nthis brother of theirs whom
\nthey’d sought to destroy? <\/p>\n
342
\n00:25:54,240 –> 00:25:58,880
\nAnd at the second time Joseph
\nwas made known unto his <\/p>\n
343
\n00:25:58,880 –> 00:26:03,040
\nbrethren, And thus it was in the
\ntime of crisis there was a <\/p>\n
344
\n00:26:03,040 –> 00:26:08,080
\nrevelation of the divine way in
\nthe exaltation of Joseph. <\/p>\n
345
\n00:26:08,400 –> 00:26:14,440
\nAnd it may be, says Stephen,
\nthat there will be a second time<\/p>\n
346
\n00:26:14,880 –> 00:26:20,560
\nin the history of the nation in
\na time of crisis, when Joseph <\/p>\n
347
\n00:26:20,560 –> 00:26:25,640
\nwill be again revealed, or Jesus
\nto be seen to be the deliverer, <\/p>\n
348
\n00:26:26,200 –> 00:26:29,840
\nexalted of God.
\nAnd so he traces the parallel. <\/p>\n
349
\n00:26:30,240 –> 00:26:34,880
\nAnd so Joseph’s kindred was made
\nknown unto Pharaoh, then sent <\/p>\n
350
\n00:26:34,880 –> 00:26:38,520
\nJoseph and called his father
\nJacob to him, and all his <\/p>\n
351
\n00:26:38,520 –> 00:26:44,200
\nkindred 3 score and 15 souls.
\nAnd Rackham says here again <\/p>\n
352
\n00:26:44,200 –> 00:26:50,160
\nStephen’s making a mistake.
\nHe says 75 souls, but Genesis <\/p>\n
353
\n00:26:50,160 –> 00:26:56,800
\n4626, Exodus 1\/5, Deuteronomy 10
\nand 22 all say 70, but another <\/p>\n
354
\n00:26:56,800 –> 00:26:59,280
\nplace in the record speaks of
\n66. <\/p>\n
355
\n00:26:59,280 –> 00:27:05,320
\nSo whatever is this man doing
\nblundering about like that? <\/p>\n
356
\n00:27:05,320 –> 00:27:08,200
\nDidn’t he know his history,
\nalthough he’s trying to draw out<\/p>\n
357
\n00:27:08,200 –> 00:27:12,920
\nsuch inferences from it?
\nHe knew his history and the very<\/p>\n
358
\n00:27:12,920 –> 00:27:16,280
\ncomputation that he’s presenting
\nto them is a part of his <\/p>\n
359
\n00:27:16,280 –> 00:27:22,360
\nargument for the 66 mentioned
\nonce in Genesis includes the <\/p>\n
360
\n00:27:22,360 –> 00:27:27,720
\neleven sons, Joseph being
\naccepted and their sons and <\/p>\n
361
\n00:27:27,720 –> 00:27:31,120
\nJoseph and his two sons and
\nJacob added makes the 70. <\/p>\n
362
\n00:27:31,120 –> 00:27:36,160
\nBut what about the added five?
\nThey’re the sons of Ephraim and <\/p>\n
363
\n00:27:36,160 –> 00:27:43,480
\nManasseh who were born in Egypt,
\nand God includes even those born<\/p>\n
364
\n00:27:43,480 –> 00:27:50,800
\nin Egypt in exile among those
\nwho are associated with the <\/p>\n
365
\n00:27:50,800 –> 00:27:54,400
\npurpose of God.
\nAnd thus what appears to be a <\/p>\n
366
\n00:27:54,400 –> 00:27:58,800
\nmistake on the part of Stephen,
\nand he wasn’t content to just <\/p>\n
367
\n00:27:58,800 –> 00:28:01,880
\nsay it, We may be sure he gives
\nhis reason and his argument as <\/p>\n
368
\n00:28:01,880 –> 00:28:05,320
\nwe are trying to draw it out in
\nsome sort of a feeble way. <\/p>\n
369
\n00:28:06,600 –> 00:28:12,000
\nAnd therefore it wasn’t these
\nwho were thus connected with <\/p>\n
370
\n00:28:12,000 –> 00:28:16,080
\nPalestine and born there, but it
\nwas even those who were born <\/p>\n
371
\n00:28:16,080 –> 00:28:21,840
\noutside who were included in the
\nnumber enumerated in Scripture. <\/p>\n
372
\n00:28:22,120 –> 00:28:25,040
\nAnd so Jacob went down into
\nEgypt and died. <\/p>\n
373
\n00:28:25,040 –> 00:28:29,440
\nVerse 15 says he and our fathers
\nand were carried over into psych<\/p>\n
374
\n00:28:29,440 –> 00:28:32,360
\nhim and laid in the sepulchre
\nthat Abram bought for a sum of <\/p>\n
375
\n00:28:32,360 –> 00:28:36,400
\nmoney of the sons of EMA, the
\nfather of Shechem. <\/p>\n
376
\n00:28:37,280 –> 00:28:43,480
\nAnd so we get objection 6.
\nBut Joshua tells us that Joseph <\/p>\n
377
\n00:28:43,480 –> 00:28:47,320
\nwas buried at Shechem, and in
\nadding his brothers, our <\/p>\n
378
\n00:28:47,320 –> 00:28:51,840
\nfathers, Jacob’s 12th sons,
\nSteven is probably quoting <\/p>\n
379
\n00:28:52,200 –> 00:28:57,000
\ncontemporary tradition.
\nIt is necessary to notice that <\/p>\n
380
\n00:28:57,000 –> 00:29:02,880
\nin verse 16 and were carried
\nover by the very fact that the <\/p>\n
381
\n00:29:03,320 –> 00:29:08,320
\nGreek includes the pronoun as
\npart of the verb. <\/p>\n
382
\n00:29:08,320 –> 00:29:12,920
\nIt’s part of the ending of the
\nverb that we must introduce the <\/p>\n
383
\n00:29:12,920 –> 00:29:15,120
\nplural.
\nAnd they were carried over in <\/p>\n
384
\n00:29:15,160 –> 00:29:18,200
\nverse 16.
\nAnd that refers to our fathers. <\/p>\n
385
\n00:29:18,880 –> 00:29:22,520
\nAnd so Stephen says that our
\nfathers were carried over into <\/p>\n
386
\n00:29:22,600 –> 00:29:25,360
\npsychum and laid in the
\nsepulchre, the Abram board. <\/p>\n
387
\n00:29:26,360 –> 00:29:31,560
\nBut where was Psychum?
\nIn Samaria of all places, the <\/p>\n
388
\n00:29:31,560 –> 00:29:35,280
\nland of these despised and hated
\nand accursed Samaritans. <\/p>\n
389
\n00:29:36,080 –> 00:29:39,960
\nAnd if there was any virtue at
\nall in connection with the land <\/p>\n
390
\n00:29:39,960 –> 00:29:45,520
\nof Judea, then Stephen says,
\ndon’t forget the fathers of the <\/p>\n
391
\n00:29:45,520 –> 00:29:50,720
\nnations were buried in Samaria.
\nThere’s not the sanctity about <\/p>\n
392
\n00:29:50,720 –> 00:29:54,640
\nthe land that you’re thinking.
\nAnd those men are still men in <\/p>\n
393
\n00:29:54,640 –> 00:29:57,480
\nthe purpose of God, although
\nthey’re buried there. <\/p>\n
394
\n00:29:57,640 –> 00:30:01,120
\nEven in Samaria.
\nHe’s got some pungent, some <\/p>\n
395
\n00:30:01,120 –> 00:30:05,440
\npungent things to say, which
\nmust have stung them as he <\/p>\n
396
\n00:30:05,440 –> 00:30:07,680
\nbuilds up his case point by
\npoint. <\/p>\n
397
\n00:30:07,960 –> 00:30:12,360
\nAnd the next objection is that
\nAbraham didn’t buy a sepulchre <\/p>\n
398
\n00:30:13,240 –> 00:30:17,440
\nof the sons of EMA.
\nNow the answer to this is rather<\/p>\n
399
\n00:30:17,440 –> 00:30:20,520
\ninvolved, and I don’t know
\nwhether I can put it over in the<\/p>\n
400
\n00:30:20,520 –> 00:30:25,840
\nshort space available, but we do
\nknow that Abraham had an altar <\/p>\n
401
\n00:30:25,840 –> 00:30:29,960
\nthere.
\nWe do know that Jacob recovered <\/p>\n
402
\n00:30:30,440 –> 00:30:33,480
\nthe possession of the land by
\nthe use of his bow, and left it <\/p>\n
403
\n00:30:33,480 –> 00:30:35,360
\nas a special inheritance to
\nJoseph. <\/p>\n
404
\n00:30:36,400 –> 00:30:40,040
\nAnd the word portion that is
\nused by Jacob in allotting that <\/p>\n
405
\n00:30:40,520 –> 00:30:43,520
\nto Joseph is the very word
\npsychum. <\/p>\n
406
\n00:30:44,680 –> 00:30:51,560
\nAnd why did Jacob take the land?
\nProbably because there was some <\/p>\n
407
\n00:30:51,560 –> 00:30:53,560
\ntitle to it already vested in
\nthem. <\/p>\n
408
\n00:30:54,160 –> 00:30:57,240
\nFor the fathers were sojourners
\nin the land, and never attempted<\/p>\n
409
\n00:30:57,240 –> 00:31:01,120
\nmarauding raids like that.
\nAnd so therefore therefore the <\/p>\n
410
\n00:31:01,120 –> 00:31:05,000
\ninference can be drawn that
\nJacob did think he’d some title <\/p>\n
411
\n00:31:05,000 –> 00:31:07,040
\nto the land.
\nAnd the probabilities are that <\/p>\n
412
\n00:31:07,040 –> 00:31:12,720
\nAbram did indeed by the land.
\nSo it isn’t after all something <\/p>\n
413
\n00:31:12,720 –> 00:31:15,240
\nthat cannot be reasonably
\nexplained. <\/p>\n
414
\n00:31:15,600 –> 00:31:18,520
\nAnd when the time of the promise
\ngrew nigh, which God has sworn <\/p>\n
415
\n00:31:18,520 –> 00:31:24,000
\nto Abram, the people grew and
\nmultiplied in Egypt. <\/p>\n
416
\n00:31:24,440 –> 00:31:29,080
\nFor God bless the people, and
\nthe multiplication was in Egypt.<\/p>\n
417
\n00:31:29,880 –> 00:31:32,640
\nGod isn’t dependent upon the
\nland of Palestine. <\/p>\n
418
\n00:31:33,080 –> 00:31:37,440
\nHe isn’t dependent upon the set
\nup upon which the Jews placed <\/p>\n
419
\n00:31:37,440 –> 00:31:39,960
\nsuch store for the working out
\nof His purpose. <\/p>\n
420
\n00:31:40,440 –> 00:31:43,640
\nEven their forefathers
\nmultiplied when they were in <\/p>\n
421
\n00:31:43,640 –> 00:31:47,160
\nEgypt, until another king arose
\nwhich knew not Joseph. <\/p>\n
422
\n00:31:47,600 –> 00:31:51,400
\nAnd then came the time of
\naffliction, the time of such <\/p>\n
423
\n00:31:51,480 –> 00:31:56,600
\noppression that it was an effort
\nto exterminate the people. <\/p>\n
424
\n00:31:57,600 –> 00:32:02,440
\nAnd then Moses was born.
\nBut where was the leader born? <\/p>\n
425
\n00:32:02,680 –> 00:32:05,040
\nIn Egypt?
\nWhere was he brought up? <\/p>\n
426
\n00:32:05,440 –> 00:32:10,360
\nIn Pharaoh’s household Did they
\nthink that all the skill that he<\/p>\n
427
\n00:32:10,360 –> 00:32:15,600
\nhad could be used by them, when
\nhe thought that with all the <\/p>\n
428
\n00:32:15,600 –> 00:32:18,480
\ntraining that had gone to the
\nmaking of him, he was their <\/p>\n
429
\n00:32:18,480 –> 00:32:23,600
\nleader?
\nNow, says Stephen, they rejected<\/p>\n
430
\n00:32:23,600 –> 00:32:25,840
\nhim.
\nAn objection is raised that <\/p>\n
431
\n00:32:25,840 –> 00:32:28,840
\nMoses was learned in all the
\nwisdom of the Egyptians and <\/p>\n
432
\n00:32:28,840 –> 00:32:32,880
\nmighty words and deeds, but
\nisn’t so serious a difficulty <\/p>\n
433
\n00:32:32,880 –> 00:32:36,920
\nand can easily be answered, and
\nwhen he was full 40 years old. <\/p>\n
434
\n00:32:36,920 –> 00:32:40,240
\nAnd another objection is raised
\nthat there’s no record of him <\/p>\n
435
\n00:32:40,240 –> 00:32:44,160
\nbeing 40 years, but there is an
\nexpression in Exodus which <\/p>\n
436
\n00:32:44,200 –> 00:32:46,640
\nindicates so.
\nChronologists tell us that he <\/p>\n
437
\n00:32:46,640 –> 00:32:49,760
\nwas 40.
\nWe say someone’s coming of age <\/p>\n
438
\n00:32:49,760 –> 00:32:54,280
\nand we know at once that they’re
\n21, and the expression is used <\/p>\n
439
\n00:32:54,560 –> 00:32:58,320
\nin the record concerning Moses
\nthat indicates that he was 40. <\/p>\n
440
\n00:32:58,560 –> 00:33:04,800
\nHe saw one of the Israelites
\nsuffering and he took an action <\/p>\n
441
\n00:33:04,800 –> 00:33:09,120
\nby which he burned his boats.
\nIt’s long time been thinking <\/p>\n
442
\n00:33:09,120 –> 00:33:12,080
\nthat he was the deliverer.
\nWhy such remarkable <\/p>\n
443
\n00:33:12,080 –> 00:33:15,960
\ncircumstances in his life that
\nhe should first of all be <\/p>\n
444
\n00:33:15,960 –> 00:33:19,880
\npreserved, and then brought up
\nin Pharaoh’s house, and then <\/p>\n
445
\n00:33:20,120 –> 00:33:24,360
\nequipped with all the skill in
\nmilitary arts and political <\/p>\n
446
\n00:33:24,360 –> 00:33:26,680
\neconomy?
\nWhy, it just seemed as though he<\/p>\n
447
\n00:33:26,680 –> 00:33:29,600
\nwas the leader.
\nHe supposed his brethren would <\/p>\n
448
\n00:33:29,600 –> 00:33:35,760
\nhave understood how that God by
\nhis hand would deliver them, but<\/p>\n
449
\n00:33:35,760 –> 00:33:41,400
\nthey understood not.
\nAnd Rackham says objection 10, <\/p>\n
450
\n00:33:42,040 –> 00:33:45,240
\nThe deeper motive, the desire to
\ngive deliverance to his people, <\/p>\n
451
\n00:33:45,240 –> 00:33:47,840
\nwhich is important in the
\nparallel with the Christ. <\/p>\n
452
\n00:33:48,560 –> 00:33:54,800
\nYou see, Rackham catches the
\nargument of Stephen or what he’s<\/p>\n
453
\n00:33:54,800 –> 00:33:58,240
\ngetting at, but he says the
\ndesire to give deliverance to <\/p>\n
454
\n00:33:58,240 –> 00:34:01,040
\nhis people, which is important
\nto the parallel with Christ, is <\/p>\n
455
\n00:34:01,040 –> 00:34:06,280
\nascribed by to Moses, by Philo
\nas well as by Stephen. <\/p>\n
456
\n00:34:06,280 –> 00:34:09,560
\nExodus is silent on this.
\nWhat is the answer? <\/p>\n
457
\n00:34:09,960 –> 00:34:13,000
\nExodus tells us, as Stephen
\nquotes that the Israelite who <\/p>\n
458
\n00:34:13,000 –> 00:34:16,639
\nstrove with his fellow said to
\nMoses, who made their Prince and<\/p>\n
459
\n00:34:16,639 –> 00:34:20,199
\nthe judge over us.
\nThis shows that Moses is acting,<\/p>\n
460
\n00:34:20,199 –> 00:34:23,880
\nsaying the Egyptian was regarded
\nas an indication on his part <\/p>\n
461
\n00:34:24,520 –> 00:34:28,199
\nthat he was willing to lead a
\nrevolt of the slave people. <\/p>\n
462
\n00:34:28,800 –> 00:34:31,760
\nAnd it is implicit in that and
\nother statements in the <\/p>\n
463
\n00:34:31,760 –> 00:34:35,920
\nnarrative that Moses was
\ncontemplating acting as <\/p>\n
464
\n00:34:35,920 –> 00:34:39,280
\ndeliverer.
\nAnd the influence of Stephen is <\/p>\n
465
\n00:34:39,280 –> 00:34:44,040
\ntherefore quite legitimate, when
\nhe showed himself to the <\/p>\n
466
\n00:34:44,040 –> 00:34:48,679
\nIsraelites the next day, and it
\nbecame evident that what he had <\/p>\n
467
\n00:34:48,679 –> 00:34:52,360
\ndone was known.
\nAnd when it was said, Who made <\/p>\n
468
\n00:34:52,360 –> 00:34:55,480
\nthe ruler over us?
\nWilt thou kill me? <\/p>\n
469
\n00:34:56,000 –> 00:35:01,560
\nThat Moses fled into exile?
\nAnd what if another leader that <\/p>\n
470
\n00:35:01,560 –> 00:35:05,680
\nhas gone away from them as Moses
\nwas to come back and be their <\/p>\n
471
\n00:35:05,680 –> 00:35:08,280
\ndeliverer?
\nIf there’s to be a prophet like <\/p>\n
472
\n00:35:08,280 –> 00:35:11,880
\nunto Moses, what’s the parallel
\nin Moses’s life that has to come<\/p>\n
473
\n00:35:11,880 –> 00:35:14,120
\nin the life of the deliverer?
\nSays Stephen. <\/p>\n
474
\n00:35:14,440 –> 00:35:18,000
\nIf the one is rejected at his
\nfirst appearing, and yet he’s <\/p>\n
475
\n00:35:18,000 –> 00:35:23,280
\nsent back by God to achieve the
\nwork, what’s the corollary which<\/p>\n
476
\n00:35:23,280 –> 00:35:25,680
\ncomes from your rejection of
\nJesus? <\/p>\n
477
\n00:35:25,920 –> 00:35:29,400
\nWill God send him back?
\nThat is what Stephen is saying <\/p>\n
478
\n00:35:29,400 –> 00:35:31,680
\nto them.
\nAnd then when 40 years were <\/p>\n
479
\n00:35:31,680 –> 00:35:35,040
\nexpired, there appeared to him
\nin the wilderness of Mount Sinai<\/p>\n
480
\n00:35:35,560 –> 00:35:39,160
\nan Angel of the Lord, in a flame
\nof fire in the Bush. <\/p>\n
481
\n00:35:40,120 –> 00:35:45,280
\nSo God made himself, made of
\nhimself, one of the most <\/p>\n
482
\n00:35:45,280 –> 00:35:50,600
\nstriking revelations in all our
\nOld Testament history. <\/p>\n
483
\n00:35:50,920 –> 00:35:56,160
\nAnd it was made in and through
\nMoses, when he was in exile from<\/p>\n
484
\n00:35:56,160 –> 00:35:59,160
\nhis own people.
\nIsn’t there a point in that? <\/p>\n
485
\n00:35:59,440 –> 00:36:02,880
\nWhat if, after all, the
\nmightiest manifestation of God <\/p>\n
486
\n00:36:02,880 –> 00:36:06,080
\nhas been revealed through Jesus,
\nwho had been taken away from <\/p>\n
487
\n00:36:06,080 –> 00:36:09,320
\nthem?
\nRackham’s objection 11 concerns <\/p>\n
488
\n00:36:09,320 –> 00:36:13,480
\na matter of angiology, angiology
\nwhich we need not go into. <\/p>\n
489
\n00:36:14,960 –> 00:36:18,680
\nSo Moses wondered at the sight
\nas he drew near and beheld it. <\/p>\n
490
\n00:36:18,680 –> 00:36:23,440
\nAnd he heard God saying, I am
\nthe God of the Father of the God<\/p>\n
491
\n00:36:23,440 –> 00:36:25,840
\nof Abram, the God of Isaac, and
\nthe God of Jacob. <\/p>\n
492
\n00:36:26,640 –> 00:36:31,760
\nYou remember how that was used
\nby Peter as we saw the other <\/p>\n
493
\n00:36:31,760 –> 00:36:35,400
\nday, and what the significance
\nof it was, as Luke narrates it. <\/p>\n
494
\n00:36:36,200 –> 00:36:42,280
\nAnd so here the one who revealed
\nhimself to Moses, that Sinai was<\/p>\n
495
\n00:36:42,280 –> 00:36:45,280
\nthe one who had further
\nintentions than the Mosaic <\/p>\n
496
\n00:36:45,280 –> 00:36:49,160
\ncovenant.
\nAnd Stephen links the divine <\/p>\n
497
\n00:36:49,160 –> 00:36:53,920
\nclaim to be the God of Abraham
\nwith that revelation through <\/p>\n
498
\n00:36:53,920 –> 00:36:58,520
\nMoses, and links the antitype
\nwith the fulfilment of the <\/p>\n
499
\n00:36:58,520 –> 00:37:02,760
\nAbrahamic covenant.
\nAnd so it passes in review a <\/p>\n
500
\n00:37:02,760 –> 00:37:06,320
\nlittle more fully the things
\nthat are concerned with Moses, <\/p>\n
501
\n00:37:06,600 –> 00:37:10,280
\nthe sending back of the leader
\nwhom they had rejected by God. <\/p>\n
502
\n00:37:10,680 –> 00:37:14,720
\nAnd then he brought them out.
\nMoses brought Israel out. <\/p>\n
503
\n00:37:14,720 –> 00:37:16,640
\nAfter that.
\nHe had showed wonders and signs <\/p>\n
504
\n00:37:16,640 –> 00:37:21,560
\nin the land of Egypt and in the
\nRed Sea and in the wilderness 40<\/p>\n
505
\n00:37:21,560 –> 00:37:24,280
\nyears.
\nAnd if God could preserve His <\/p>\n
506
\n00:37:24,280 –> 00:37:28,000
\npeople for 40 years in the
\nwilderness, God’s protecting and<\/p>\n
507
\n00:37:28,000 –> 00:37:31,960
\npreserving care was not
\ndependent upon land are upon <\/p>\n
508
\n00:37:31,960 –> 00:37:34,400
\npeople.
\nAnd you’ll notice how in this <\/p>\n
509
\n00:37:34,400 –> 00:37:38,400
\nrecapitulation from their
\nhistory, there is a constant <\/p>\n
510
\n00:37:38,520 –> 00:37:43,280
\nhammering home of this point.
\nStephen isn’t basing his case <\/p>\n
511
\n00:37:43,280 –> 00:37:47,680
\nupon one incident.
\nHe says the the whole range of <\/p>\n
512
\n00:37:47,680 –> 00:37:52,680
\nour history is eloquent of the
\nfact from which I’m claiming <\/p>\n
513
\n00:37:53,480 –> 00:37:57,280
\nwhich I’m stating my case.
\nIt’s a question of the divine <\/p>\n
514
\n00:37:57,280 –> 00:38:00,520
\npurpose at any time.
\nAnd if God could do all these <\/p>\n
515
\n00:38:00,520 –> 00:38:04,560
\nthings before whatever the law
\nwas formulated, isn’t it within <\/p>\n
516
\n00:38:04,560 –> 00:38:09,480
\nthe range of possibility that
\nthe law can have run its course?<\/p>\n
517
\n00:38:09,480 –> 00:38:13,960
\nAnd God introduced another
\ndispensation bound up with the <\/p>\n
518
\n00:38:13,960 –> 00:38:17,600
\nanti type of Moses, and
\ntherefore because it was the <\/p>\n
519
\n00:38:17,600 –> 00:38:21,200
\nfulfillment of all the typical
\nfeatures of the law, something <\/p>\n
520
\n00:38:21,200 –> 00:38:26,040
\nthat is independent of them.
\nThat this is the case is clear <\/p>\n
521
\n00:38:26,040 –> 00:38:31,040
\nbecause the argument moves on.
\nThis is that Moses which said <\/p>\n
522
\n00:38:31,040 –> 00:38:33,960
\nunto the children of Israel, a
\nprophet, shall the Lord your God<\/p>\n
523
\n00:38:33,960 –> 00:38:38,360
\nraise up unto you.
\nStephen said I’m not dreaming <\/p>\n
524
\n00:38:38,360 –> 00:38:41,480
\ndreams or putting over to you
\nmere speculations. <\/p>\n
525
\n00:38:42,160 –> 00:38:45,440
\nHere’s the testimony that there
\nhas to be a prophet like unto <\/p>\n
526
\n00:38:45,440 –> 00:38:49,960
\nMoses, There has to be 1 to come
\nto whom in whose life there is a<\/p>\n
527
\n00:38:49,960 –> 00:38:54,000
\nparallel with the life of Moses?
\nIn whose experiences there is a <\/p>\n
528
\n00:38:54,000 –> 00:38:56,520
\nparallel with the experiences of
\nMoses? <\/p>\n
529
\n00:38:56,800 –> 00:39:00,480
\nAnd he points the parallel when
\nin verse 38 he says, this is he <\/p>\n
530
\n00:39:00,880 –> 00:39:06,480
\nthat was in the church in the
\nwilderness, with the Angel which<\/p>\n
531
\n00:39:06,480 –> 00:39:10,440
\nspake to him in the Mount Sinai,
\nand with our fathers who <\/p>\n
532
\n00:39:10,440 –> 00:39:13,120
\nreceived the living oracles to
\ngive unto us. <\/p>\n
533
\n00:39:13,520 –> 00:39:18,160
\nHe was in the ecclesia, that’s
\nthe Greek word. <\/p>\n
534
\n00:39:18,760 –> 00:39:22,280
\nHe was in the ecclesia in the
\nwilderness. <\/p>\n
535
\n00:39:22,280 –> 00:39:27,960
\nAnd the 22nd Psalm says
\nconcerning Christ after his <\/p>\n
536
\n00:39:28,440 –> 00:39:33,440
\nresurrection, I will declare thy
\nname unto my brethren in the <\/p>\n
537
\n00:39:33,440 –> 00:39:37,760
\nmidst of the ecclesia.
\nCatch the phrase that he’s using<\/p>\n
538
\n00:39:37,760 –> 00:39:40,360
\nhere.
\nIn the midst of the ecclesia <\/p>\n
539
\n00:39:40,880 –> 00:39:44,960
\nwill I get praise unto thee.
\nSo as Moses was with the <\/p>\n
540
\n00:39:44,960 –> 00:39:49,800
\necclesia there, even the
\nchildren of Israel, which is <\/p>\n
541
\n00:39:49,800 –> 00:39:54,760
\ncalled the ecclesia, so the Lord
\nJesus was in the midst of the <\/p>\n
542
\n00:39:54,760 –> 00:39:57,600
\nEcclesia.
\nAnd his tracing out his <\/p>\n
543
\n00:39:57,600 –> 00:40:01,720
\nparallel, there was a divine
\nrevelation given to Moses at <\/p>\n
544
\n00:40:01,720 –> 00:40:04,680
\nSinai when he was in the midst
\nof the ecclesia. <\/p>\n
545
\n00:40:04,840 –> 00:40:10,480
\nThere’s been a divine revelation
\nwhich has an old law and temple <\/p>\n
546
\n00:40:10,640 –> 00:40:16,280
\nand sacrifice by this prophet
\nlike unto Moses, in the midst of<\/p>\n
547
\n00:40:16,280 –> 00:40:20,440
\nthis ecclesia, this Church.
\nWhich has been established as <\/p>\n
548
\n00:40:20,440 –> 00:40:23,960
\nthe result of his work, That
\njust as Moses received the <\/p>\n
549
\n00:40:24,200 –> 00:40:28,320
\nliving oracles to give them unto
\nus, so through the Mediator of <\/p>\n
550
\n00:40:28,320 –> 00:40:33,320
\nthe New Covenant, Jesus, of whom
\nthe Psalmist speaks, as we have <\/p>\n
551
\n00:40:33,320 –> 00:40:38,240
\nquoted, has given living oracles
\nunto us, which are the rule of <\/p>\n
552
\n00:40:38,240 –> 00:40:41,240
\nour life, which are the
\nexpression of the Divine will. <\/p>\n
553
\n00:40:41,240 –> 00:40:46,040
\nDo you regard that message given
\nthrough Moses, he says, as being<\/p>\n
554
\n00:40:46,040 –> 00:40:50,920
\nthe living voice of God?
\nThen you admit the possibility <\/p>\n
555
\n00:40:50,920 –> 00:40:53,240
\nof God revealing himself through
\na man. <\/p>\n
556
\n00:40:53,560 –> 00:40:56,680
\nGranted, says Stephen.
\nAnd we claim that there’s been <\/p>\n
557
\n00:40:56,680 –> 00:41:00,640
\nanother revelation through the
\nprophet like unto Moses. <\/p>\n
558
\n00:41:01,360 –> 00:41:05,680
\nAnd so the basis of the
\nChristian behaviour and its <\/p>\n
559
\n00:41:05,680 –> 00:41:11,080
\nattitude to Loewen Temple is
\nclaimed by Stephen to be based <\/p>\n
560
\n00:41:11,600 –> 00:41:17,000
\nequally with Israel’s worship
\nupon divine sanctions. <\/p>\n
561
\n00:41:17,360 –> 00:41:24,400
\nBut sanctions ministered through
\na higher profit and a greater <\/p>\n
562
\n00:41:24,400 –> 00:41:29,720
\nmediator than even Moses was.
\nAnd so he’s led his argument <\/p>\n
563
\n00:41:29,720 –> 00:41:33,480
\nonto the fact that it was
\nthrough a divine revelation that<\/p>\n
564
\n00:41:33,480 –> 00:41:37,040
\nthe Christian was claiming to
\nfollow the way of life that they<\/p>\n
565
\n00:41:37,040 –> 00:41:41,400
\nformulated.
\nBut now he turns to them and <\/p>\n
566
\n00:41:41,400 –> 00:41:44,920
\nsays, now look at all your
\nhistory and don’t repeat it in <\/p>\n
567
\n00:41:44,920 –> 00:41:48,240
\nthe wilderness.
\nYour father said, make us gods <\/p>\n
568
\n00:41:48,240 –> 00:41:52,520
\nto go back to Egypt.
\nYou’ve always wanted to go back <\/p>\n
569
\n00:41:53,240 –> 00:41:57,120
\nrather than to go forward.
\nNow change your policy and your <\/p>\n
570
\n00:41:57,120 –> 00:41:59,680
\npractice, he said.
\nDon’t repeat the folly of your <\/p>\n
571
\n00:41:59,680 –> 00:42:02,760
\nfather.
\nThey said, let’s go back now, <\/p>\n
572
\n00:42:02,760 –> 00:42:07,040
\ndon’t go back, go forward with
\nthe revelation, he says. <\/p>\n
573
\n00:42:07,360 –> 00:42:10,520
\nAnd then verse 42 then got
\nturned and gave them up to the <\/p>\n
574
\n00:42:10,520 –> 00:42:14,200
\nworship of the host of heaven as
\nit is written in the book of the<\/p>\n
575
\n00:42:14,200 –> 00:42:16,200
\nProphets.
\nAnd he’s quoting from Amos. <\/p>\n
576
\n00:42:16,840 –> 00:42:20,880
\nAnd here we get objections 12
\nand 13 of Rackham as it is <\/p>\n
577
\n00:42:20,880 –> 00:42:22,200
\nwritten in the book of the
\nProphets. <\/p>\n
578
\n00:42:22,200 –> 00:42:25,600
\nO your House of Israel, have you
\nso offered to me slain beasts <\/p>\n
579
\n00:42:25,600 –> 00:42:28,000
\nand sacrifices by the space of
\n40 years? <\/p>\n
580
\n00:42:29,200 –> 00:42:31,440
\nAnd that was written of a time
\nlong after. <\/p>\n
581
\n00:42:32,320 –> 00:42:36,240
\nBut the point of the prophecy is
\nthat throughout their history <\/p>\n
582
\n00:42:36,240 –> 00:42:38,240
\nthey’d manifested such a
\ncharacter. <\/p>\n
583
\n00:42:38,960 –> 00:42:42,160
\nYeah, you took up the Tabernacle
\nof Moloch and the star of your <\/p>\n
584
\n00:42:42,160 –> 00:42:44,400
\nGod R.E.M.
\nFan and figures which he made to<\/p>\n
585
\n00:42:44,400 –> 00:42:47,000
\nworship him.
\nAnd I will carry you away. <\/p>\n
586
\n00:42:47,840 –> 00:42:51,720
\nAnd the passage in Amos says
\nbeyond Damascus, and Stephen <\/p>\n
587
\n00:42:51,720 –> 00:42:54,920
\nsays beyond Babylon.
\nBut remember again what we’ve <\/p>\n
588
\n00:42:54,920 –> 00:42:59,160
\npointed out so often that he
\nintroduces another quotation and<\/p>\n
589
\n00:42:59,160 –> 00:43:03,240
\nexpects us to go to it.
\nAnd he’s quoting now from <\/p>\n
590
\n00:43:03,240 –> 00:43:07,320
\nJeremiah, where God said he
\nwould send them to Babylon. <\/p>\n
591
\n00:43:08,280 –> 00:43:12,200
\nAnd what’s his point in adding
\nthe prophecy of Jeremiah to that<\/p>\n
592
\n00:43:12,200 –> 00:43:15,480
\nof Amos, that they would be sent
\nto Babylon? <\/p>\n
593
\n00:43:15,920 –> 00:43:21,360
\nWhy just this, that God called
\nAbraham out of Babylon and <\/p>\n
594
\n00:43:21,360 –> 00:43:25,600
\nbecause of the behaviour of
\ntheir fathers, God had sent them<\/p>\n
595
\n00:43:25,840 –> 00:43:30,640
\nback to Babylon.
\nTerrible indictment and a very <\/p>\n
596
\n00:43:30,640 –> 00:43:34,360
\npowerful warning to them.
\nHe said look at your history and<\/p>\n
597
\n00:43:34,360 –> 00:43:36,760
\ndon’t perpetuate the folly of
\nyour father’s. <\/p>\n
598
\n00:43:37,480 –> 00:43:41,720
\nOur fathers of the Tabernacle
\nwitnessed in the wilderness and <\/p>\n
599
\n00:43:41,720 –> 00:43:43,960
\nso before temple there was
\nTabernacle. <\/p>\n
600
\n00:43:44,560 –> 00:43:48,000
\nThen there was a change from
\nTabernacle to temple, and <\/p>\n
601
\n00:43:48,000 –> 00:43:50,280
\ntherefore there can have been
\nanother change. <\/p>\n
602
\n00:43:50,760 –> 00:43:54,200
\nAnd he says in the 45th verse,
\nwhich also our fathers that came<\/p>\n
603
\n00:43:54,200 –> 00:43:58,920
\nafter brought in the Tabernacle
\nwith Jesus, Jesus. <\/p>\n
604
\n00:43:59,200 –> 00:44:01,880
\nAnd Jesus, you know, is Joshua.
\nYou know that. <\/p>\n
605
\n00:44:02,360 –> 00:44:06,440
\nAnd in the letter to the Hebrews
\nwritten by the man who was <\/p>\n
606
\n00:44:06,440 –> 00:44:09,800
\nlistening to Stephen and
\nconsenting to his death, says <\/p>\n
607
\n00:44:09,800 –> 00:44:13,240
\nthat Jesus didn’t give them the
\ninheritance. <\/p>\n
608
\n00:44:13,600 –> 00:44:20,360
\nI’m sure Paul was feeling the
\nforce of this argument, and <\/p>\n
609
\n00:44:20,360 –> 00:44:25,200
\nthere are stages in men’s lives
\nwhen the force of the argument <\/p>\n
610
\n00:44:25,200 –> 00:44:28,760
\nbeing seen and it being felt to
\nbe unanswerable. <\/p>\n
611
\n00:44:29,640 –> 00:44:34,000
\nThe only answer they can give,
\nwhich is the throwing of stones,<\/p>\n
612
\n00:44:34,240 –> 00:44:37,240
\nand that’s where Saul was just
\nnow. <\/p>\n
613
\n00:44:37,680 –> 00:44:40,640
\nBut the argument of Stephen, one
\nwith Saul. <\/p>\n
614
\n00:44:41,360 –> 00:44:44,840
\nAnd it is Saul himself who
\nrepeats these arguments in his <\/p>\n
615
\n00:44:44,840 –> 00:44:47,480
\nletters, particularly in the
\nletter to the Hebrews. <\/p>\n
616
\n00:44:47,680 –> 00:44:52,200
\nBut Saul the persecutor becomes
\nSaul the ambassador then, which <\/p>\n
617
\n00:44:52,200 –> 00:44:55,400
\nalso our fathers that came in
\nafter, brought in with Jesus <\/p>\n
618
\n00:44:55,680 –> 00:44:58,960
\ninto the possession of the
\nGentiles, whom God drave out <\/p>\n
619
\n00:44:58,960 –> 00:45:03,120
\nbefore the face of our fathers
\nunto the days of David. <\/p>\n
620
\n00:45:03,560 –> 00:45:07,360
\nBut if it was Joshua who led
\nthem in, then they didn’t <\/p>\n
621
\n00:45:07,360 –> 00:45:11,080
\nreceive the inheritance by
\nMoses, and therefore it wasn’t <\/p>\n
622
\n00:45:11,080 –> 00:45:14,600
\non the basis of the law that
\nthey’d have the inheritance, but<\/p>\n
623
\n00:45:14,600 –> 00:45:16,880
\nby something subsequent to the
\nlaw. <\/p>\n
624
\n00:45:17,680 –> 00:45:20,680
\nTherefore the law must pass to
\ngive something to place to <\/p>\n
625
\n00:45:20,680 –> 00:45:23,920
\nsomething else upon which the
\ninheritance would be based. <\/p>\n
626
\n00:45:24,080 –> 00:45:27,960
\nAnd then after David’s day,
\nSolomon built him a house. <\/p>\n
627
\n00:45:28,120 –> 00:45:32,120
\nBut that isn’t final because
\neven the prophet contemporary <\/p>\n
628
\n00:45:32,120 –> 00:45:36,400
\nwith it says, albeit the Most
\nHigh dwelleth not in temples <\/p>\n
629
\n00:45:36,400 –> 00:45:39,240
\nmade with hands.
\nAnd the citation is from the <\/p>\n
630
\n00:45:39,240 –> 00:45:46,120
\n66th chapter of Isaiah where God
\nsays heaven is my throne, the <\/p>\n
631
\n00:45:46,120 –> 00:45:49,840
\nearth is my footstool.
\nWhere is the house that you <\/p>\n
632
\n00:45:49,840 –> 00:45:53,880
\nbuild unto me for all these
\nthings of my hands made? <\/p>\n
633
\n00:45:54,240 –> 00:45:59,400
\nHow can you make a house for God
\nout of the materials that He <\/p>\n
634
\n00:45:59,400 –> 00:46:02,720
\nhimself was provided?
\nYou can only make a house for <\/p>\n
635
\n00:46:02,720 –> 00:46:06,520
\nGod out of what you who yourself
\nprovide, says the Prophet. <\/p>\n
636
\n00:46:06,680 –> 00:46:10,080
\nThe Most High dwelleth not in
\ntemples made with hands, as Seth<\/p>\n
637
\n00:46:10,120 –> 00:46:12,600
\nthe Prophet.
\nHeaven is my throne, and the <\/p>\n
638
\n00:46:12,640 –> 00:46:15,720
\nearth is my footstool.
\nWhat house will you build to me,<\/p>\n
639
\n00:46:15,720 –> 00:46:18,160
\nsaith the Lord?
\nWhat is the place of my rest? <\/p>\n
640
\n00:46:18,960 –> 00:46:22,960
\nAnd the answer of the prophet
\nis, that none of these things <\/p>\n
641
\n00:46:23,440 –> 00:46:25,880
\nthat God Himself has made will
\ndo. <\/p>\n
642
\n00:46:26,320 –> 00:46:30,680
\nBut to this man will I look,
\nthat is, of a humble and <\/p>\n
643
\n00:46:30,680 –> 00:46:34,440
\ncontrite spirit, and who
\ntrembleth at my word. <\/p>\n
644
\n00:46:35,080 –> 00:46:39,000
\nAnd so Stephen says, even the
\nprophets testify that the <\/p>\n
645
\n00:46:39,000 –> 00:46:43,120
\ndwelling place of God isn’t the
\nmaterial edifice, but a <\/p>\n
646
\n00:46:43,120 –> 00:46:48,400
\nstructure composed of men and
\nwomen of the character, who are <\/p>\n
647
\n00:46:48,400 –> 00:46:53,080
\nhumble and contrite in heart,
\nand who tremble at His word. <\/p>\n
648
\n00:46:53,640 –> 00:46:57,120
\nThis is the building that is the
\nfinality of the divine purpose, <\/p>\n
649
\n00:46:57,360 –> 00:47:01,560
\nand therefore these things to
\nwhich you’re clinging so closely<\/p>\n
650
\n00:47:02,120 –> 00:47:05,920
\nare only the temporal, the
\ntransitional, the typical. <\/p>\n
651
\n00:47:06,800 –> 00:47:10,120
\nAnd clinging to them, you’re
\nlosing sight of the reality. <\/p>\n
652
\n00:47:10,760 –> 00:47:14,960
\nAnd God has laid the foundation
\nin Jesus Christ, and by being <\/p>\n
653
\n00:47:14,960 –> 00:47:17,800
\nhumble and contrite and
\ntrembling at his word, you <\/p>\n
654
\n00:47:17,800 –> 00:47:21,720
\nyourself can be built into what
\nwill be the divine dwelling <\/p>\n
655
\n00:47:21,720 –> 00:47:24,280
\nplace.
\nAnd we must, at this point, <\/p>\n
656
\n00:47:25,000 –> 00:47:31,480
\npostulate a growing murmur of
\ngrowls and descent, with looks <\/p>\n
657
\n00:47:31,480 –> 00:47:34,960
\nof venomous hatred on their
\nfaces, which made Stephen <\/p>\n
658
\n00:47:34,960 –> 00:47:39,240
\nrealize that to pursue his
\nargument was pointless beyond <\/p>\n
659
\n00:47:39,240 –> 00:47:43,200
\nthis stage.
\nAnd so he turns to indictment. <\/p>\n
660
\n00:47:43,720 –> 00:47:46,720
\nHe’s stiff necked and
\nuncircumcised in heart. <\/p>\n
661
\n00:47:47,000 –> 00:47:51,200
\nYe do always resist the Holy
\nSpirit, as your Father’s did. <\/p>\n
662
\n00:47:51,200 –> 00:47:55,640
\nSo do ye Which of the fathers of
\nnot your, which of the prophets <\/p>\n
663
\n00:47:55,640 –> 00:47:59,440
\nof not your Father’s persecuted
\nand recompines this 14th <\/p>\n
664
\n00:47:59,440 –> 00:48:03,440
\nobjection.
\nThere they crucified the just <\/p>\n
665
\n00:48:03,440 –> 00:48:05,360
\none of whom the prophets had
\nspoken. <\/p>\n
666
\n00:48:05,880 –> 00:48:09,560
\nThey resisted the prophets, They
\nresisted the one of whom the <\/p>\n
667
\n00:48:09,560 –> 00:48:13,520
\nprophets spoken.
\nThey’d received the law by the <\/p>\n
668
\n00:48:13,520 –> 00:48:17,880
\ndisposition of angels, and while
\nthey’d had great privileges, <\/p>\n
669
\n00:48:18,280 –> 00:48:22,240
\nthey hadn’t kept it.
\nAnd Stephen here had the <\/p>\n
670
\n00:48:22,240 –> 00:48:24,600
\nreminiscence of what Jesus had
\nsaid. <\/p>\n
671
\n00:48:24,920 –> 00:48:27,640
\nOn one occasion.
\nHe turned the argument back upon<\/p>\n
672
\n00:48:27,640 –> 00:48:32,000
\nthemselves, and Jesus said in
\neffect to them in one of the <\/p>\n
673
\n00:48:32,240 –> 00:48:34,400
\nspeeches recorded in John’s
\nGospel. <\/p>\n
674
\n00:48:35,280 –> 00:48:41,520
\nHow can you go on to a fuller
\nrevelation when you haven’t kept<\/p>\n
675
\n00:48:41,520 –> 00:48:44,640
\nthe one you had?
\nAnd that is what Stephen is <\/p>\n
676
\n00:48:44,640 –> 00:48:47,200
\nsaying here.
\nYou receive the law by the <\/p>\n
677
\n00:48:47,200 –> 00:48:50,240
\ndisposition of angels, and you
\nhaven’t kept it. <\/p>\n
678
\n00:48:51,240 –> 00:48:54,760
\nHow then are your minds and
\nhearts open to go on to a fuller<\/p>\n
679
\n00:48:54,760 –> 00:48:59,360
\nrevelation and to receive it?
\nAnd so Stephen has presented <\/p>\n
680
\n00:48:59,360 –> 00:49:03,480
\nthis case, which has ended in
\nsuch a burning charge. <\/p>\n
681
\n00:49:03,800 –> 00:49:08,680
\nAnd then they burst down all
\nrestraints and take him out to <\/p>\n
682
\n00:49:08,680 –> 00:49:12,560
\nthe place of dawning to be
\nstoned to death. <\/p>\n
683
\n00:49:12,880 –> 00:49:16,000
\nAnd even there this man has a
\nfinal testimony. <\/p>\n
684
\n00:49:16,440 –> 00:49:19,560
\nBehold, I see the heavens
\nopened, and the Son of Man <\/p>\n
685
\n00:49:19,960 –> 00:49:22,080
\nstanding on the right hand of
\nGod. <\/p>\n
686
\n00:49:22,480 –> 00:49:26,800
\nWell, Jacob had seen the heavens
\nopen and the possible way of <\/p>\n
687
\n00:49:26,800 –> 00:49:28,800
\nconnection between heaven and
\nmen. <\/p>\n
688
\n00:49:29,240 –> 00:49:33,880
\nBut now Stephen says, heaven is
\nopen, and the man for whom the <\/p>\n
689
\n00:49:33,880 –> 00:49:37,560
\nlink with heaven has been
\nestablished is there at the <\/p>\n
690
\n00:49:37,560 –> 00:49:43,760
\nright hand of God, too mighty a
\nclaim for them to receive, And <\/p>\n
691
\n00:49:43,760 –> 00:49:47,960
\nwith fingers in ears they rushed
\nhim out to the place where they <\/p>\n
692
\n00:49:47,960 –> 00:49:52,480
\nstoned him.
\nAnd Saul says Luke, with all the<\/p>\n
693
\n00:49:52,480 –> 00:49:58,040
\nsignificance of his method of
\nwriting his history, and so was <\/p>\n
694
\n00:49:58,040 –> 00:50:02,280
\nconsenting unto his death.
\nAnd so we have the account of <\/p>\n
695
\n00:50:02,280 –> 00:50:07,480
\nhow the rupture began between
\nJudaism and Christianity, and <\/p>\n
696
\n00:50:07,480 –> 00:50:11,040
\nthe grounds upon which
\nChristianity pursued its course,<\/p>\n
697
\n00:50:11,360 –> 00:50:14,040
\ngradually working away from
\nJudaism. <\/p>\n
698
\n00:50:14,320 –> 00:50:16,920
\nAnd now I have an apology to
\nmake. <\/p>\n
699
\n00:50:18,480 –> 00:50:23,080
\nWe do not in general practice
\nrepeat on the platform what is <\/p>\n
700
\n00:50:23,080 –> 00:50:27,160
\navailable in books.
\nThe examination of these <\/p>\n
701
\n00:50:27,320 –> 00:50:30,560
\nobjections of Rackham is done in
\nsome detail in the little book <\/p>\n
702
\n00:50:30,560 –> 00:50:34,280
\nThe Oracles of God.
\nIf you want to study these <\/p>\n
703
\n00:50:34,280 –> 00:50:38,000
\nobjections and see the
\nexplanation and see how the key <\/p>\n
704
\n00:50:38,000 –> 00:50:43,080
\nthat we claim to have been using
\nto unlock Luke’s record of these<\/p>\n
705
\n00:50:43,080 –> 00:50:47,760
\nspeeches turns back what are
\nregarded as objections.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"
Class 4 from this series was used in GCT Episode 381. 1 00:00:00,200 –> 00:00:03,360 It…<\/p>\n","protected":false},"author":1,"featured_media":786,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","meta":{"_monsterinsights_skip_tracking":false,"episode_type":"","audio_file":"https:\/\/anchor.fm\/s\/8765608\/podcast\/play\/112900688\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2025-11-20%2F401b02be-4748-2d85-b56b-0b19d1bb076d.mp3","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:50:40","filesize":"46.40M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[],"series":[18],"class_list":["post-1419","podcast","type-podcast","status-publish","has-post-thumbnail","hentry","series-gct-ext"],"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