Godâs sovereignty in Israelâs history in Acts 7
In Stephenâs speech (Acts 7:2â46) the term theos, âGodâ, is mentioned sixteen times (the term kyrios, âLordâ, is also used twice with reference to God) and God is the subject of the action in the narrative. God appeared to, spoke to, gave promises to and sent Abraham (vv. 2â8); he was with, rescued and gave wisdom to Joseph (vv. 9â10); he fulfilled his promise to Abraham in rescuing the people of Israel (vv. 5, 17); he appeared to, sent and used Moses to deliver the people of Israel (vv. 25, 31â35); he directed Moses concerning the construction of the tabernacle, drove out the nations before Israel and was favourable to David (vv. 44â46). Running throughout this narrative account of Israelâs history is an undercurrent of the rejection of Godâs messengers (Joseph, v. 9; Moses, vv. 27, 35, 39).6 This rejection and even resistance (v. 51) to Godâs messengers, however, does not leave God inactive. Despite the actions of the patriarchs, God accomplished his purposes through Joseph (vv. 9â10).7 Although the Israelites worshipped âwhat their hands had madeâ, God turned away from Israel, handed them over to idol worship and sent them into exile as promised (vv. 41â43).8 In fact, as Stephen nears the end of his speech he quotes Isaiah 66:1â2, which declares that heaven is Godâs throne, the earth his footstool and God has âmade all these thingsâ (Acts 7:49â50).
This pattern comes to the fore in Stephenâs conclusion, where he declares that his audience is following the pattern of those (their fathers) who persecuted the prophets. Even though their fathers killed those who predicted the coming of Jesus, and Stephenâs audience followed suit in betraying and murdering this Righteous One, still the one predicted came just as Godâs messengers, the prophets, had predicted.9 The appearance again of the glory of God (cf. vv. 2, 55), and now the person of Jesus at the right hand of God, clearly shows that Godâs purposes were not thwarted but accomplished through this rejected Righteous One. This reappearance together with the clear allusions to Jesusâ own actions at his death (cf. vv. 59â60 with Luke 23:34, 46) as Stephen is murdered indicate that this pattern is continuing. Stephen is Godâs messenger, now not as a messenger anticipating the coming of the Lord Jesus, but as one who points to (vv. 55â56), even prays to (vv. 59â60), and reflects the character of the Lord Jesus (vv. 59â60).
Godâs sovereignty in Israelâs history in Acts 13
In Paulâs speech in Acts 13:16â37 God is again the main character in the history of Israel and is again the subject of the main verbs. This time the emphasis is not so much on the rejection of Godâs messengers but the gracious provision of God for his people. The God of Israel chose their fathers, made the people prosper in Egypt, led them out, bore with them in the wilderness, overthrew the nations and gave them the land (vv. 17â20). Then God gave the people judges, installed and removed Saul as king, and made David king (vv. 20â22). In fact, it was only when David had served Godâs purposes in his own generation that he fell asleep (v. 36). Finally, it is from the descendants of David that God brings to Israel, as he promised (implying also a preservation of that promise through those descendants), the Saviour, Jesus (vv. 23â37). Godâs purposes were fulfilled in the condemnation and execution of Jesus (vv. 27â29) and God raised Jesus from the dead (vv. 30â37). The anticipation that God would do something incredible in their days (v. 41), the promise of light for the Gentiles and salvation for the ends of the earth (v. 47) and the granting of eternal life to âall who were appointedâ (v. 48) indicate that the culmination of Godâs sovereign and gracious provision for his people comes in the offer of salvation (v. 26), forgiveness of sins (v. 38), justification (v. 39) and eternal life (vv. 46, 48), by Godâs grace (v. 43), through the death and resurrection of the Lord Jesus to all who would believe, even Gentiles (v. 48).