“… you reside in my land as foreigners and strangers.” (Leviticus 25:23)

Unless otherwise noted, all Scripture references in this article are from the NIV version.

How would you describe Stephen in the book of Acts? As a servant waiting on tables (Acts 6:3–6)? As an evangelist preaching to those responsible for Jesus’ crucifixion (Acts 7:2–53)? Or (perhaps the most vivid picture) as a martyr seeing a vision of the glorified Christ (Acts 7:54-60)?

In this article, we will consider Stephen the historian.

Did you know that Stephen’s speech constitutes the longest monologue in the book of Acts? Acts 7 is certainly apologetic. In fact, Stephen’s account of Israel’s history hit so close to home for its audience they chose to execute him.

Stephen’s summary is simultaneously the history of redemption and that of a displaced people. Stephen begins in Mesopotamia (Acts 7:2) and proceeds through God’s calling from the land of the Chaldeans via Harran to the vision for a promised land for Abram. Yet, the Lord gave him no inheritance there, not even enough ground to set his foot (Acts 7:5). Even while having neither land nor heir, Abram was somehow comforted by God’s promise, For four hundred years your descendants will be strangers in a country not their own, they will be enslaved and mistreated (Acts 7:6). Besides a promised land, God led Abram to accept the promise of slavery and suffering.

In the story of redemption, we don’t assume opposition came from outside. It was the “patriarchs” of Israel who sold Joseph into slavery (Acts 7:9). Because God was with Joseph, opposition resulted in deliverance. As famine drove the sons of Israel to Egypt, Joseph was ready as God’s provision (Acts 7:8–16). As we read from Joseph’s own lips, the evil intended by Joseph’s brothers God intended for good to accomplish…the saving of many lives (Gen. 50:20).

For many generations Israel multiplied; so did the Pharaohs' oppression. Stephen used words like “treacherous,” “oppression,” and “forced labor” to describe the plight of God’s people (Acts 7:7–19). In all this, God was not absent. He told Moses, I have indeed seen the oppression of my people in Egypt. I have heard their groaning and have come down to set them free (Acts 7:34). Yet the mighty deeds God enabled Moses to perform were accompanied by 40 years of wandering in a wilderness (Acts 7:36). Israel was homeless, aimless, rebellious, yet guided by the “living words” received by Moses and passed to the people (Acts 7:38–39).

Even though Israel settled in the promised land, Stephen reminds those who inherited the tabernacle and the temple system, the Most High does not live in houses made by human hands. For Heaven is my throne, and the earth my footstool. Though God’s own hand had made all these things, the Holy Spirit led Stephen to rebuke those clinging to a house prepared for God. Like Joseph, the prophets, even the law of Moses, the Righteous One was rejected and betrayed (Acts 7:48–53).

Israel possessed the promises of God, yet they were often treated as strangers and foreigners. Israel’s history was marked by oppression, slavery, and groaning. They were “resident aliens” displaced by famine and warfare. According to Stephen, each generation played its part—whether Jacob digging another well, un-named Israelites baking bricks made with or without straw, or Moses stretching his staff over the Red Sea. Each generation, willingly or unwillingly, had a role in accomplishing God’s purposes within His mission. And throughout its history, Israel was plagued by rebellion from within the camp. At the appointed time, Israel mistook the redemption wrought by God’s own hand.