The Genealogical Line from Adam to Israel

Welcome Prayer Word set to music Silence

Acts 7.9-14

April 17th 2016 Milk

So last week we read the first line of verse 8 which says:

8 And he (God) gave him (Abraham) the covenant of circumcision:

And the rest of it says: “and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat the twelve patriarchs.”

Let’s cover this before moving on into our text for today: The Genealogical line (wherein God established the House of Israel) from Adam to Jacob (whose name was changed by God to Israel – hence the Children of Israel) is 2168 years. Just to put it into perspective for us if we go back 2168 years we would be in the year of around 152 B.C.! Isn’t that wild! Put it this way – when Jesus was reciting stories from the Old Testament they were OLDER to Him than the stories about Jesus are to us. And he had no fear saying: “it is written,” did He?

Generations from Adam to Israel

So here are the generations from Adam to Israel:

Adam Seth (the son Eve bore after Abel was killed) Enos Cainan Mahalaleel Jared Enoch Methusela Lamech Noah (flood comes, then from Noah’s son) Shem Arphaxad Salah Eber Peleg Reu Serug Nahor Terah

Abraham (where Stephan starts his narrative)

Isaac

Jacob (changed to Israel)

(His twelve sons – called by Steven the 12 Patriarchs)

1 Reuban 2 Simeon 3 Levi 4 Judah 5 Zebulun 6 Issachar 7 Dan 8 Gad 9 Asher 10 Naphtali 11 Joseph 12 Benjamin

All of these and their wives and children and the offspring are known as the COI. These are to whom Jesus came to earth to save:

Matthew 15:24 But he answered and said, I am not sent but unto the lost sheep of the house of Israel.

In Jesus day what most people don’t know is that most of the COI had been scattered and the only families that remained in-tact were from the tribe of Judah and Benjamin. Once Jerusalem was destroyed materially, the Good New went out to the rest of the world (the pagans, the Gentile, and those without the Law and the Prophets). This door was opened by the Apostle Peter and the Gospel was taken out into the gentile pagan world by Paul.

Paul's Teachings on Identity

For this reason Paul said in Romans 2:28-29:

“For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.”

And later in Galatians 6:15 (LISTEN) “For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.” Colossians 3:11 Where (in Him . . .)

“ . . .there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.”

So while the history that Stephan is reciting to his brethren is important in that it describes to us so many things about how God got the Good News out to save the world, and provided us with so many types and pictures and illustrations on how to walk the Christian walk, we need to always be sure to put the history in its proper place and purpose – and not give it NOR the people involved in it any more attention or allegiance than what scripture contextually presents to us.

We are grateful, we are respectful, we acknowledge the roll the Nation of Israel played in bring us all these things – the types, the illustrations, the oracles of God (or Scripture) and the Messiah Himself, but we know at the cross and the subsequent destruction of material Jerusalem that Paul’s words must ring out loud and clear:

“For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.”

And so after saying

“and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat the twelve patriarchs.”

And then at this point Stephen introduced us to the biblical character of Joseph, the second to the last son of Israel and he says (at verse 9)

9 And the patriarchs (the twelve sons of Israel) moved with envy and sold Joseph into Egypt: but God was with him, 10 And delivered him out of all his afflictions, and gave him favor and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house. 11 Now there came a dearth over all the

The Theme of Exiting and Entering

The land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance. 12 But when Jacob heard that there was corn in Egypt, he sent out our fathers first. 13 And at the second time Joseph was made known to his brethren; and Joseph's kindred was made known unto Pharaoh. 14 Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls.

Okay, there are three major themes that we are introduced here through Stephan – and a whole bunch of smaller but significant sub themes. The three major themes that I am going to spend time addressing are:

The theme of exiting and entering.
The story of Joseph itself, and
The picture or type that the life and story of Joseph serves for the life and story of Jesus Christ.

Let’s first talk about the theme of “exiting and entering.” We note that in chapter 7 Stephen appeals to several characters of the Old Testament for his Jewish audience to reflect upon. First Abraham. Then Joseph. Then Moses. Though others are mentioned, these three men are highlighted and greater attention is given to them regarding the Specifics of their lives than the other whom he just touches upon (Isaac, Jacob, David, and Solomon).

Central to Stephen’s plea – which was central to Jesus plea, and to the apostle’s plea – to the Nation of Israel of that day was for them to exit the religious life they were steeped in and to enter into a relationship by faith with Christ. And central to Stephan’s message was this theme. Throughout the biblical narrative we are constantly exposed to the theme of leaving one place for another – typically at the hand, will and/or command of God. But like any great leader He doesn’t direct us to anything He won’t do Himself – as we will see.

In the human real, the theme of Exodus or exiting begins in Genesis when Adam and Eve, having disobeyed God are, in their fallen sinful state, driven out of the Garden to experience life outside of its comforting confines, to experience suffering, loss and pain, and to learn to rely on God through such suffering since they chose not to relate to Him freely through comfort. In their story we see a basis for all exiting or exodus – leaving one location “where the flesh is comforted, comfortable and self-satisfied – for another location that is challenging, difficult, wrought with uncertainty and potential loss – because in this state of uncertainty human beings are forced to cry out to Him for guidance, direction, safety, protection and support. Hence this Old Testament theme of exiting and entering is foundational to the Christian walk.

Old Testament Examples of Exiting and Entering

After Adam and Eve we come to the story of Noah – another story of exiting and entering, but this time Noah is commanded to build a vessel that will lift him and his family above a world that God is going to destroy. His exit is facilitated by his willingness to hear God’s command to “act” and his willingness, amidst what must have been great criticism, to build a giant craft over the course of 120 years. In the end, Noah exited the world in which he lived long (before the first rain drops fell) and then he was separated from the world by entering into the ark by faith (surrounded by pitch) where God sealed he and his family up until the deluge dried up and he returned to dry land again. Noah’s exit was proof that He trusted God more than the surrounding world and its immediate comforts and promises.

Abraham's Call

At the very beginning of the story of Abraham (which we covered two weeks ago) we read:

Genesis 12:1 Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee:

The command? Make an exit . . . “out of THY country,” and “from THY kindred,” and from “THY father’s house” and then you will make an entrance “into a land that I will shew thee.” In this we find the whole biblical concept of exiting and entering in one verse. It’s not easy for us to do. We love our “countries” and “our kindreds”, and “our fathers houses” and we are fearful of the land that God will show us because it is unknown, and we prefer the certainty of where we are and what we know to that with which we are…

The Christian Call of Faith and Obedience

In the end this is the picture of the Christian call – leave the former certainties and I will show you a land (a life both here and in the great beyond) where I want you to dwell. Following these commands requires faith in God – faith in His promises and ways which are typically unknown, not understood and unseen!

Prior to Isaac (the Son of Promise) being born, Abraham had another son named Ishmael, the son of Sarah’s handmaiden Hagar. Once Isaac was born Ishmael and his mother Hagar were forced to exist the comforts of that life and home and setting and to venture out into the desert where it seemed like inevitable deathSeparation from God—now overcome. Physical death remains, but it no longer separates us from life with God. awaited. But because Ishmael was Abraham’s son God intervened and saved the child and his mother and made them a great nation. In this case the exit was by force but in the end we learn that even though the boy was the product of fleshly wisdom God still honored and cared for him and his mother since as they were from Abraham, the man of faith.

The Example of Abraham's Family

In the case of Isaac, Abraham’s son of promise, we do not have much by way of an exodus and an entrance but when we consider the twin boys he and Rebecca bore the theme of exiting and entering resurfaces as both Esau and Jacob both experienced their own “exiting and entering” by the hand of the Lord. And then we come to the story of Joseph, Jacobs favorite son. Sold by his brothers to some traveling merchants Joseph wound up exiting the land where his father Jacob lived and all that was familiar and comfortable. In this case the exodus was, like Hagar, forced upon him. But God did this as a means to save all the house of Israel as we read Joseph himself say in Genesis 45:4-5

“Come near to me, I pray you. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life."

In selling their brother (forced exodus) Joseph’s brothers not only ensured their very lives (as Joseph was placed in high favor and had gathered food to provide them during a famine) but he also paved the way for another biblical exodus – that of his father Jacob and all his family from a land of famine and to enter into Egypt – a place where they would first find comfort and favor but would ultimately experience tremendous bondage and suffering. This exodus of Jacob and his sons into Egypt is a type and picture of sinMissing the mark of faith and love—no punishment, just lost growth or peace. in the bible. And it’s a good one.

Symbolism in Biblical Exodus Stories

Starving in their own land Israel and his sons came into the land of promises and plenty. Like the early trappings of sin pleasure and comfort drew them in. But once an Egyptian Pharaoh came along who “knew not Joseph” the Children of Jacob (the Children of Israel) were put into bondage to the very thing they thought would keep them comfortable – proving their need for a savior to lead them out of captivity – and into the promised land. A huge type and picture for all believers today.

In the case of the Nation of Israel and their bondage to Egypt their deliverer was a man named Moses. Interestingly enough, Moses own personal life was couched in the theme of exiting and entering. As a means to preserve their handsome baby from a mandated death Moses mother took the babe and putting him in an ark of reeds then sent him out from the comforts of his birth home and into the arms of Pharaoh’s sister. After forty years of being raised as an Egyptian Moses then exited Egypt (due to him killing a man) and entered into a the solitary life of a desert shepherd. Forty years later, under the command of God, he exited his desert life and entered back into Egypt – as the one to lead the Children of Israel out of captivity and into the promised land – which he did.

Interestingly enough, in Deuteronomy 18:15, Moses said the following, referring to another savior and deliverer that would come:

“The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken.”

Christians believe

Exiting and Entering in the Biblical Context

This was a prophecy from Moses about Christ. The LDS founding prophet Joseph Smith claimed that Moses was talking about him. In any case, Moses exited the desert and entered Egypt, only to get Pharaoh to “let his people go” so they could then exit the confines of bondage and enter into a life of liberty (and trial). The story of this grand exiting is told in the book appropriately titled Exodus – which is all about how Moses led the Children of Israel out of captivity and into the promised land (the very land God promised to Abraham).

We note something significant to this exiting and entering – while the COI exited Egypt and ultimately (under the leadership of Joshua, Jesus' real name) entered what was called, “the promised land,” that land of promise was full of warfare and battles – and not one of ultimate peace and rest. This pictures or typifies the Christian walk with Christ (which we’ll get to in a minute).

Old Testament and New Testament Themes

Other Old Testament themes of “exiting and entering” exist in scripture too (David, Daniel and the lions' den, Jonah and the great fish, Jeremiah, etc.) but let’s move into the New Testament and touch on the fulfillment of this biblical type of exiting and entering. We’ll begin with John the Baptist who, from birth, was set apart (note the word “apart”) from the religiously zealous world around him by his manner of dress, by the foods he ate, the things he refused to eat, and where he lived prior to entering in full-time ministry. From a babe, he exited the world and then re-entered it to do as he was called to do (to prepare the way for the Lord), only to be killed thereafter.

Thus far in our biblical illustrations of exiting and entering we have characters or people groups exiting from one place of familiarity and to a certain extent comfort and entering into a place of unfamiliarity. This is a primary motif of the Christian walk – to walk from the comfortable, familiar, and known only to enter the potentially uncomfortable, the unfamiliar, the self-sacrificial, and the unknown.

Central Themes of Exiting and Entering

We see that some of the themes present in “exiting and entering” are:

• Leaving certainty for uncertainty
• Leaving a life of knowing for a life of faith
• Leaving a life of self-reliance to a life of God-reliance
• Leaving known trials and bondage for a life of unknown challenges and outcomes

In the case of Noah, Abraham, Joseph, and Jacob the exiting meant entering into continued living, safety, and protection. In the case of Adam, Moses, and John the Baptist, the exiting meant exiting the familiar and comfortable and entering into what only wound up being death.

Of course, the best example of “exiting and entering” is Jesus who (as the Word of God that created all things) exited His heavenly home for an earthly abode, then exited the comforts of his earthly home to enter into a life where, as the Son of Man, He had “no place to rest His head.” Of course, his exiting and entering culminated in his own death as well. In His chosen apostles, we see a call for them to “leave their nets and follow Him . . . ” to exit the life they knew and to enter into a life of faith – uncertainty – which also ended in their untimely deaths (except for John).

The same is true for Paul, Stephan who we are reading about here, and literally all who choose to hear the Gospel message, take up their cross, and follow Him. Herein lies the message and application to believers today. While there may, in some cases, be the call for certain people to exit the physical comforts of home, the land of their fathers, their family, even relationships, and jobs, and the like, the over-arching theme and application is this:

1. All who are His are called, by Him, to do as Abraham; to “Get thee out of their country, and from their kindred, and from their father's house, and into a land that God will shew them.”

Again, this may have a material or literal application but in the end, this is certainly a call on everyone to assume spiritually. To exit the world of the flesh and to enter the world of the Spirit – in preparation to live in a similar place in the hereafter.

In other words, Christians are all called to leave the natural lives from which we came, our lives in the flesh, lives that contain the familiar, the traditions, the

A Spiritual Relationship Beyond Worldly Customs

Security of family and customs of the flesh, and to enter into a living spiritual relationship with Him, a relationship that is based on faith and not the familiar; on uncertainty not security; on trust and reliance on Him and not on the things of the world. We are called to exit from the things of this world – from all that is in the world – and to enter into life in another realm, that of the new creation.

The Story of Joseph

This exit is illustrated in the form Z. (go to board) Okay, back to verse 9 and the second theme Stephen’s words present us – the story of the man named Joseph. A full fifteen chapters of Genesis are devoted to his story and Stephan in six or seven verses here gives us the highlights of him, saying:

9 And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him,

Joseph was the recipient of his father’s favor – in that he went so far as to bless him with a nice coat. His brothers, who came from several different mothers, decided that they had had enough and sold him to a band of desert nomads who in turn sold him into slavery into Egypt.

But, Stephan says, God was with Joseph – and when we think about it, that’s all we can hope for isn’t it when we are sold out by family or friends. We might also note that where his brothers threw Joseph in a pit and sought his death Judah showed him mercy and suggested that they actually sell the lad, get some cash, and spare his life. Which was done.

Stating that God was with Joseph Stephan adds (verse 10):

10 And (God) delivered him out of all his afflictions, and gave him favor and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house.

So in round one of Joseph’s humiliation God restored him to liberty (from being sold as a slave) and raised him up to high honors and offices in Egypt. Long story really short, Joseph was honorable when the people around him were not and it was his ability to interpret dreams of Pharaoh that raised Joseph up to prominence in Egypt and over Pharaoh’s house. (verse 11)

Joseph's Role in Surviving the Famine

11 Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance. But Joseph, and his God-given ability to interpret dreams, was able to foresee this up and coming famine and stockpile food which saved the nation and Pharaoh’s house and reputation.

So while Joseph’s family was starving to death Joseph had gone ahead of them and prepared the way for their survival. So (verse 12)

12 . . . when Jacob heard that there was corn (wheat) in Egypt, he sent out our fathers first.

The Greek word translated corn in the King James is stah koos and it means something that stands out from the plant – so it could be translated corn or wheat. The KJ translators chose corn – as in American Indian maze. Very, very, very, very unlikely. So when Jacob heard that there was corn (wheat) in Egypt, he sent out our fathers first. When Stephan says, our fathers, he is speaking of ten of his sons who were the fathers of the Children of Israel and included all of them but Joseph (obviously) and Benjamin.

It appears that Stephen is touching on the generalities of the story to show respect to Moses who provided it to the Nation since he was accused of blaspheming Moses and the Law. (verse 13)

13 And at the second time Joseph was made known to his brethren; and Joseph's kindred was made known unto Pharaoh.

Verse 13 is speaking of the fact that Joseph made his brothers go back and fetch Benjamin (who was Joseph’s full brother coming from the same mother). And after some really amazing drama he revealed to all who he was, and introduced his brothers to Pharaoh too. (verse 14)

14 Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls.

Again this passage has been subject to some serious disputations of old – which today are not that big of a deal. Threescore and fifteen souls is seventy-five persons but the Genesis math states 70. It is the least troubling issue with Stephan’s speech as we mentioned two weeks ago. And verse 15 and 16:

15

Jacob's Journey to Egypt

So Jacob (who was now Israel) went down into Egypt, and died, he, and our fathers (all the Patriarchs or sons of Israel), and were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem.

And from this we see how God brought the Nation or Children of Israel to Egypt – the place they would remain for some 250 years as a people before needing to be lead out of bondage.

Analyzing a Potential Error

One final point – just to keep the slate clean and as part of my job to inform and teach you so you will not ever be blind-sided – Verse 16 appears to present us with another mistake in the speech given here. Whether the mistake was by Paul the apostle overseeing the telling of the story, Luke the writer of the story, Stephan the teller of the story or the translators of the story we don’t know (but I personally maintain that it was Stephan, caught up in the story who made the errors).

Anyway what is it this time? The line: And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem. The word “Abraham” seems to be the mistake because we know from Genesis 33:19 and Joshua 24:32 that this particular piece of land was bought not by Abraham, but by Jacob from the sons of Hamor, the father of Shechem. Genesis 23:1-20 describes the land which Abraham purchased that was in the cave of Machpelah from the sons of Heth in Hebron and not the land Jacob bought in an entirely different place. As the text presently stands this is an error as proven by the passages I’ve cited.

Historical and Textual Considerations

Additionally, this does not seem to be a scribal or translation error because all the mss. support the reading of Abraham. The only difference is one says, “Abraham our father.”

There is of course the possibility that somehow Abraham was involved in the purchase, the Bible doesn’t tell us how, but this does not explain how the Old Testament tells us that it was Jacob who bought this land. If you want to solve the issue substitute Jacob for Abraham here in verse 16 and the issue is over. That’s all there is to it.

We will open next week by addressing the third theme we discover here in the story of Joseph – how he pictures the life of Jesus.