Adventist International Institute of Advanced Studies

Department of Applied Theology

An Essay:
Stoning of Stephen in Acts 7 opens Covenant Universal

Final Exam: Presented in partial fulfillment of the requirements

for the course: LEAD 610 Biblical Foundations of Leadership and Ethics

By
Veli-Lauri Kotilainen
October 10, 2021

Stoning of Stephen in Acts 7 opens Covenant Universal

 Table of content

1. The Argument

2. Introduction

3. The context

4. The prayer in Daniel in 9

5. The prophecy content of Daniel 9

6. Fitting pieces to their place

7. The Sermon of Stephen at Acts 7:2-52

8. Closing Argument

9. Bibliography

1. The Argument:
The stoning of Stephen states the beginning of a new era in the Jewish-Christian history – The covenant of
God becomes universal – I ask; how is it possible that God Almighty allows the martyrdom of Stephen who
with cruelty and in horrible way is taken outside Jerusalem and stoned to death? 1 –which Saul of Tarsus
approved. Later the same Saul who through conversion in Acts 9 becomes Paul, and was accepted by
Apostles2 to be a missionary to Gentiles.

2. Introduction:

Wilson Paroschi has stated: “Stephen has been described as one of the most “ambiguous” figures in the
biblical account of the apostolic church. There has been much discussion among scholars about his identity,
his background, his theology, his influence on Paul and the mission to the Gentiles, his role in the theology
and structure of Acts, and so on. Luke’s account of Stephen in Acts 6–7 gives rise to numerous and diverse
questions which are even more relevant when one attempts to connect his death with the seventy weeks
prophecy.3”

This shocking event; a cruel murder of Stephen, a newly elected deacon member of believers a group not
yet called as Christians4. There must be an answer to this, we must find a balanced answer to our dilemma.
My suggestion here, is to find reasonable answer and solution for this actual event. Amos 3:7 says “Surely
the Lord GOD does nothing, Unless He reveals His secret to His servants the prophets.” Therefore we will
make an attempt of finding a revelation of His secret, a prophecy fitting this picture – One of such we find in
the prophecy of Daniel 9:24-27. Here as I am narrowing the subject at hand, to the end to the prophecy of
Dan. 9:24-27 related to stoning of Stephen in Acts 7, it limits the content of this essay.

3. The context

Jesus rose to heaven, Holy Spirit empowers the Early Community of believers in Jesus of Nazareth.
Community keeps growing, miracles signs and wonders happen. However, the promise of Acts 1:8 from
resurrected Jesus “But you shall receive power when the Holy Spirit has come upon you; and you shall
be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.", has not

1
Parocshi, Wilson: The Prophetic Significance of Stephen “Seventy weeks are cut off for your people and your holy
city” (Dan 9, v. 24), which was assumed to mean the end of all Jewish privileges. See E. B. Pusey, Daniel the Prophet
(New York: Funk & Wagnalls, 1855), 193. This interpretation received sounder scriptural support when Stephen was
introduced into that prophetic scenario. The first person to do this seems to have been the Irish scholar William Hales.
In 1799, Hales published an anonymous volume in which he said that the last of the seventy weeks had ended
“about A.D. 34 (about the martyrdom of Stephen).” [William Hales], The Inspector, or Select Literary Intelligence
(London: J. White, 1799), 207
(emphasis supplied). Halles identifies himself as the author of this volume in his Dissertations on the
Principal Prophecies (London: C. J. G. & F. Rivington, 1808), ix.
2
see Galatians 2:9
3
Parocschi, Wilson: The Prophetic Significance of Stephen† Seventh-day Adventist Theological Seminary, Andrews
University
4
¨First recording of name Christians is found in Acts 11:20-21 at Antioch
 come yet into fulfillment in Acts 6, in other words the good news of risen Christ has not gone outside of
Jerusalem. Therefore, God of Israel will use the martyrdom of Stephen for the purpose of making His
Covenant Universal – for inclusion of Gentiles. The key role in this process will be Saul of Tarsus the
one, who actually testified and approved the stoning of Stephen (Acts 7:58).

In the 1980s William H. Shea tried to develop this theme in order to explain in a more convincing way the
following questions: “What was so significant about the stoning of Stephen? Why was his martyrdom more
important than that suffered by others at that time?” Then, for the first time, the exegetical connections
between Stephen and the seventy weeks prophecy began appearing.

Shea’s starting point is the expression “to seal up vision and prophet,” one of the six infinitival phrases
which summarize what would happen by the end of the seventy weeks (Dan 9:24). According to him, the
verb “to seal up” (hatam) may be understood here as either to validate or authenticate, to close up (until a
later opening), or to bring to an end. The usual practice has been to apply this verb in one of the first two
meanings. Shea, however, argues that this interpretation would only make sense if the second object to the
infinitive (“to seal up”) were “prophecy,” which is not the case. The two objects are “vision” (hazôn) and
“prophet” (nabî#), which suggest the third interpretation (“to bring to an end”) 5.

4. The prayer in Daniel in 9

The prophecy itself does not arose in a vacuum, but it comes as an answer to the fasting and fervent
prayer. The content of the prayer can be divided as follows: Daniel prays for the restoration of his people,
his city, his sanctuary (Dan. 9:1-19). His prayer is based on the covenant: the desolations have come in
fulfillment of the threats “written in the law of Moses” (verse 13); likewise that law provides hope of
Yahweh´s mercy6.

In verse 23 an answer begins: “At the beginning of your supplications the command went out, and I have
come to tell you, for you are greatly beloved; therefore consider the matter, and understand the vision”:

5. The prophecy content of Daniel 9

The prophecy of Daniel 9:24-27 is Messianic prophecy, a vision given to Daniel by an angel Gabriel:

5
Paroschi, Wilson: The Prophetic Significance of Stephen, Journal of the Adventist Theological Society, 9/1-2 (1998): p.
343. Article copyright © 2000
6
Handbook of Seventh-Day Adventist Theology, Commentary Reference Series Vol 12, Review and Herald Publishing
Association (2000) Editor Raoul Dederen, Part of Biblical Apocalyptic, by William G. Johnsson
 24“Seventy weeks are determined For your people and for your holy city, To finish the
transgression, To make an end of sins, To make reconciliation for iniquity, To bring in
everlasting righteousness, To seal up vision and prophecy, And to anoint the Most Holy.

25“Know therefore and understand, That from the going forth of the command To restore
and build Jerusalem Until Messiah the Prince, There shall be seven weeks and sixty-two
weeks; The street shall be built again, and the wall, Even in troublesome times.

26“And after the sixty-two weeks Messiah shall be cut off, but not for Himself; And the
people of the prince who is to come Shall destroy the city and the sanctuary. The end of it
shall be with a flood, And till the end of the war desolations are determined.

27Then he shall confirm a covenant with many for one week; But in the middle of the week
He shall bring an end to sacrifice and offering. And on the wing of abominations shall be one
who makes desolate, Even until the consummation, which is determined, Is poured out on
the desolate.”

From this Bible passage, we find the 70-weeks prophecy, this being part of the Old Testament, it has
apparent fulfillments in New Testament: The coming of the Messiah, the end of the Temple Sacrifices, the
destruction of Jerusalem, and the universalization of the covenant7.

6. Fitting pieces to their place

How can we recognize these events fitting to their respective places? A day-year principle evidence to
interpret 70 weeks prophecy is not limited only to Adventists 8. Goldstein correctly noted that “If each week
really meant a “week of years,” then each week would stand for seven years—the exact conclusion that the
day-year principle leads to. The day-year principle is so ingrained in Daniel 9:24–27 that a scholarly notion
concocted to debunk it actually confirms it instead.” 9 Therefore my perspective and view here is limited to
show that The Stoning of Stephen actually denotes the end of final prophetic week in 34 AD. That this year
was indeed the important event on human history, civilization and salvation. In Acts missionary expeditions
follow as an extension hand of salvation hand to the nations (Ethnos in Greek, and Goyim in Hebrew).

When Stephen full of Power of the Holy Spirit held his speech: The beginning point of this event is Acts 6:8
“And Stephen, full of faith and power, did great wonders and signs among the people” The power here
depicted is the power of the Holy Spirit, sometimes forgotten part of the Godhead.

7
Doukhan, Jacques B: The Mystery of Israel p. 34, Review and Herald Publishing Association (2004)
8
See Goldstein, Clifford April 2018 Ministry Magazine The day-year principle on Daniel
9
See Goldstein, Clifford April 2018 Ministry Magazine The day-year principle on Daniel
The beginning of the 70-Weeks prophecy, Daniel 9:14 says “Seventy weeks are determined for your people”
Some have claimed this text implying that God has given 70 weeks as the last chance for Israel” or for their
“probation”. Even as far as the ultimatum for His chosen people 10.

In Acts 6:9 it is stated that “Then there arose some from what is called the Synagogue of the Freedmen
(Cyrenians, Alexandrians, and those from Cilicia and Asia), disputing with Stephen.” Previously a large
number of priests had also become “obedient to the faith” v.7 11. This opposition from Alexandria, and Asia
who disputed Stephen, were debating in synagogue probably about the Jesus Messiahship.

Acts 6:10 And they were not able to resist the wisdom and the Spirit by which he spoke.

Stephen was full of faith and the Holy Spirit said v. 5 earlier. Furthermore, apart from Jesus and the
Apostles Stephen was the first miracle worker, for he, full of God´s grace and power performed great
wonders and signs. There was a good reason for opposing group to plan and kill him.

11 Then they secretly induced12 men to say, “We have heard him speak blasphemous words against Moses
and God.” 12 And they stirred up the people, the elders, and the scribes; and they came upon him, seized
him, and brought him to the council. 13 They also set up false witnesses who said, “This man does not
cease to speak blasphemous words against this holy place and the law; 14 for we have heard him say that
this Jesus of Nazareth will destroy this place and change the customs which Moses delivered to us.” The
reference of Jesus of Nazareth and the destruction of the temple in A.D 70 is evident here.

7. The Sermon of Stephen at Acts 7:2-52

This preaching should be understood with the connection of the covenant of the Old Testament says
William H. Shea,13that is the way in which the covenant between God and Israel was formulated and the
way the prophets used that formulation. On the side of the Sanhedrin, it was only logical that they judged
the murder of Stephen, they had done it before in the case of Jesus. However, invisible part of the Godhead
was in action; violence has its results; The covenant of God becomes universal, God´s way of turning an
event which looks like a loss and disappointment – to a triumphant victory is the way he time and again
shows that He is Sovereign – No matter what obstacles and hindrances seems to come in the way – finally
righteousness name and character of God is vindicated.

10
Doukhan, Jacques B, The Mystery of Israel p. 34
11
Holman New Testament Commentary (1998) by Kenneth O. Gangel Commentary on Acts 6:7 says: “Most Bible
scholars agree we should not equate the priests of this passage with the Sanhedrin henchmen of 4:1. Considerably
poorer, these priests quite likely practiced sincere piety and devotion to God. Consequently, the message of a risen
Messiah alive in the hearts of his people would have attracted them.”
12
Greek word hypoballo
13
Shea, “The Prophecy of Daniel 9:24-27,” p. 81 Although Shea´s interpretation is grounded principally on an
important study published in 1954 by George E. Mendenhall, who identified the Sinai Covenant with suzerainity treaty
by the Hittite Kings in 1450-1200 B.C
 8. Closing Argument

There is a need for correction, when we have gone through evaluation of our sound doctrine. As Jacques B.
Doukhan has stated “But the most decisive moment for this universal covenant is recorded later in the
book of Acts with the first appearance of Paul, alias Saul, (Acts 7:58) who, according to Acts 9, was called by
the Lord “to bear My name before the Gentiles” (Acts 9:15), and for that purpose called himself “apostle to
the Gentiles” (Rom 11:13). We are in the year 34 C. E. , when Stephen saw the heavenly vision of the “Son
of Man standing at the right hand of God” (Acts 7:56) 14;

When we look at in the end of 70 weeks prophecy of Daniel 9:24-27, it is important to recognize what Dr.
Doukhan states: “This prophecy does not speak of the rejection of the Jews, but of the adaptation of the
Gentiles, who are not seen as replacing the Jews, but as joining them (they are grafted into them 15)”.
Equally important is to see what type of impact the Martyrdom of Stephen had for the inclusion of Gentiles
in to the Covenant. It is significant to understand the purpose and meaning how the Holy Spirit operated
through the individuals such as Stephen, who was full of wisdom and the Holy Spirit. To understand, that he
gave an example for others to follow; people who did not see their own life as important as the message
they were preaching, about our suffering servant, Messiah and the Savior of the world Jesus Christ.
Polycarp and Jan Huss and many other martyrs followed after him.

Question presented in the beginning: How is it possible that God Almighty allows the martyrdom of
Stephen who with cruelty and in horrible way is taken outside Jerusalem and was stoned to death.

Answer: Stoning of Stephen opened covenant universal – This event was an epoch on a salvific history.

Bilbiography:

14
Doukhan, Dr. Jacques. On The Way To Emmaus: Five Major Messianic Prophecies Explained. Messianic Jewish
Communications. Kindle Edition. This vision Stephen sees is an allusion to a Psalm 110 to the new priestly function of
the Messiah that was implied in the seventy-weeks prophecy in Daniel 9:24 see also Exodus 29:36-37
15
Doukhan, Jacques B, The Mystery of Israel p. 38
Dederen, Raoul, Editor (2000) Handbook of Seventh-Day Adventist Theology,
Commentary Reference Series Vol 12, Review and Herald Publishing Association,
Part of Biblical Apocalyptic, by William G. Johnsson

Doukhan, Dr. Jacques. On The Way To Emmaus: Five Major Messianic Prophecies
Explained. Messianic Jewish Communications. Kindle Edition. (2014)

Doukhan, Jacques B: The Mystery of Israel, Review and Herald Publishing

Association (2004)

Gangel, Kenneth O., Holman New Testament Commentary on Acts (1998)

Goldstein, Clifford Ministry Magazine April 2018, The day-year principle on Daniel

Paroschi, Wilson (1998): The Prophetic Significance of Stephen, Journal of the

Adventist Theological Society, 9/1-2: 343–361. Article copyright © 2000

Shea, William H. (1991). "When did the Seventy Weeks of Daniel 9:24 Begin?".
Journal of the Adventist Theological Society.