BIBLE IN TEN

Acts 7-11

Sunday, 17 April 2022
 
Now a famine and great trouble came over all the land of Egypt and Canaan, and our fathers found no sustenance. Acts 7:11
 
The previous verses referred to Joseph’s being sold off to Egypt, but also God’s care of him while there, eventually exalting him to being governor over the land and all of Pharaoh’s house. The thing that most precipitated this was Joseph’s ability to properly interpret the dreams of Pharaoh that anticipated a coming famine. In his wise interpretation of the dreams, and of his excellent counsel concerning what to do about the coming famine, Pharaoh had said –
 
“‘Inasmuch as God has shown you all this, there is no one as discerning and wise as you. 40 You shall be over my house, and all my people shall be ruled according to your word; only in regard to the throne will I be greater than you.’ 41 And Pharaoh said to Joseph, ‘See, I have set you over all the land of Egypt.’” Genesis 41:39-41
 
With that context remembered, Stephen now continues by saying, “Now a famine and great trouble came.” Just as Joseph had spoken, so it came to pass. That is recorded in Genesis 41 as well –
 
“Then the seven years of plenty which were in the land of Egypt ended, 54 and the seven years of famine began to come, as Joseph had said. The famine was in all lands, but in all the land of Egypt there was bread. 55 So when all the land of Egypt was famished, the people cried to Pharaoh for bread.” Genesis 41:53-55
 
The famine covered all lands, including Egypt, but Egypt had prepared for the coming famine by having supplies stored up. The term “all lands” specifically includes where Israel was as is stated by Stephen, saying, “over all the land of Egypt and Canaan.” That is seen in the opening words of Genesis 42 –
 
“When Jacob saw that there was grain in Egypt, Jacob said to his sons, ‘Why do you look at one another?’ 2 And he said, ‘Indeed I have heard that there is grain in Egypt; go down to that place and buy for us there, that we may live and not die.’” Genesis 42:1, 2
 
Stephen properly explains this sentiment with the words, “and our fathers found no sustenance.” Here is a noun found only this one time in the Bible, chortasma. It signifies food, sustenance, or provision. It is derived from the verb chortazó which means to feed, satisfy, fatten, and so on.
 
The famine covered all lands, including the land where Israel was. The famine was revealed to be coming in advance by a dream from God. Joseph was able to interpret the dream when no other person could. Enough advance notice was given to ensure that Egypt would have abundant provision, even enough to sell to other nations. And this abundant provision led Israel to go to Egypt to be saved from perishing in the famine.
 
The sequence of events clearly indicates that God’s guiding hand was behind what occurred, leading to a specific end purpose.
 
Life application: Though the entire section of Stephen’s speech concerning Egypt is not yet complete, it is already apparent that God’s hand of care for the events taking place is clearly evident. There is a famine of such magnitude that it is described as covering all lands. The number of people affected by it would be in the millions.
 
And yet, the entire focus of the story is on one family. And despite this being the case, the family and its history – ultimately numbering in the millions later in the Bible – is highlighted for one main purpose as well, which is the coming of the Messiah.
 
As this is so, it demonstrates that God’s ultimate purpose for everything recorded in Scripture is this Messiah, Jesus Christ. And Jesus came to highlight the many attributes of God, thus bringing glory to Himself through His Messiah.
 
Let us remember this. The Bible is not about Israel, even if Israel is a highlighted aspect of it. The Bible is not about man, even though man may be the purpose of why Jesus was sent. The Bible, above all else, is about God’s coming in human form in order to demonstrate His magnificence, His perfection, His glory, and His care for the people who come to Him by faith. 
 
May we never change the ultimate focus of the word to anything less than God who has revealed Himself through the Person and work of Jesus Christ. When we do this, everything else will find its proper place as we search out the mysteries of this precious and sacred word.
 
How magnificent is the story You have laid before us in the pages of Scripture, O God! It is a story of love and tender care for Your people. May we be willing to expend ourselves to get this word out to those who so desperately need to hear what it says. Help us to be bold in our proclamation of Jesus! Amen.
 

Acts 7:10

  Saturday, 16 April 2022
 
and delivered him out of all his troubles, and gave him favor and wisdom in the presence of Pharaoh, king of Egypt; and he made him governor over Egypt and all his house. Acts 7:10
 
The previous verse referred to the patriarchs becoming jealous and then selling Joseph into Egypt. It then noted, “But God was with him.” That continues now with, “and delivered him out of all of his troubles.” If one follows the life of Joseph, from being cast into the pit by his brothers, being sold to the traders, and being taken down to Egypt, clear and precise parallels to the work of Christ come forth. They can be seen in the corresponding Superior Word sermons.
 
The tribes of Israel, represented by the leaders of Israel, crucified Christ and He was buried. But God delivered Him from the pit as well. Again, while Joseph was in Egypt, circumstances brought him to the state of being incarcerated again for something he had not done. The story (found in Genesis 39-41) again parallels the events of Christ’s life. Each detail was selected to anticipate the Person and work of Christ.
 
Joseph was brought out of that prison and, as Stephen says, “and gave him favor and wisdom in the presence of Pharaoh, king of Egypt.” That is found in Genesis 41 as Joseph reveals the meaning of the dreams of Pharaoh. The conclusion of that particular section is found in Genesis 41:37-39 –
 
“So the advice was good in the eyes of Pharaoh and in the eyes of all his servants. 38 And Pharaoh said to his servants, ‘Can we find such a one as this, a man in whom is the Spirit of God?’39 Then Pharaoh said to Joseph, ‘Inasmuch as God has shown you all this, there is no one as discerning and wise as you.’”
 
With this historical account stated, the verse finishes with, “and he made him governor over Egypt and all his house.”
 
That is also found in the next verses of Genesis 41 –
 
“‘You shall be over my house, and all my people shall be ruled according to your word; only in regard to the throne will I be greater than you.’ 41 And Pharaoh said to Joseph, ‘See, I have set you over all the land of Egypt.’42 Then Pharaoh took his signet ring off his hand and put it on Joseph’s hand; and he clothed him in garments of fine linen and put a gold chain around his neck. 43 And he had him ride in the second chariot which he had; and they cried out before him, ‘Bow the knee!’ So he set him over all the land of Egypt. 44 Pharaoh also said to Joseph, ‘I am Pharaoh, and without your consent no man may lift his hand or foot in all the land of Egypt.’ 45 And Pharaoh called Joseph’s name Zaphnath-Paaneah. And he gave him as a wife Asenath, the daughter of Poti-Pherah priest of On. So Joseph went out over all the land of Egypt.” Genesis 41:40-45
 
Again, the details clearly point to the exaltation of Christ who is now seated at the right hand of God. Each point was detailed from the life of Joseph to mirror what occurred with Christ. Stephen is not merely telling history to amuse the council that he is standing before. Rather, he is bringing his own charges against them right from their own writings. He is revealing to them, if they are willing to pay heed, that the words of Solomon are true –
 
“That which has been is what will be,That which is done is what will be done,And there is nothing new under the sun.” Ecclesiastes 1:9
 
And again –
 
“That which has been already: It,And which is to be, already has been;And the God seeks that which is pursued.” Ecclesiastes 3:15 (CG)
 
Stephen’s words are spoken with care and purpose. He is speaking by the Spirit who is providing exacting words to convict Israel or to indict Israel. What he conveys has obvious intent and so it is up to these leaders to accept or reject the history lesson and the warnings.
 
Life application: The stories of Genesis and throughout the rest of the Old Testament are given to reveal what God would do in Christ. Many are so specific that once the details are examined and then compared with what we know about Jesus, it is incredible that anyone could say, “I don’t accept that this is actually referring to Him.”
 
Someday, Israel will face inevitable destruction. Something will wake them up to the fact that they missed the significance of Jesus’ first advent. They will acknowledge their guilt, and they will call out to Him. This is clearly presented in Scripture, and it will come to pass. The blinders will be removed and the glory of what has been recorded will finally shine forth.
 
For those of us who have accepted Jesus, are we even aware of these Old Testament types and shadows? They are a treasure trove of wonder, and they are given to alert us to the many details of Jesus’ ministry, His exaltation, and His current authority. Let us be sure to consider these things. In knowing the details, our own faith in Him will surely be strengthened. Let us not ignore the Old Testament but read it with open eyes and hearts. There you will find JESUS!
 
Heavenly Father, give us the desire to set aside time each day for Your word.  How can our time be properly prioritized when what You have revealed to us there is not included in our day? Give us wisdom in this. Thank You for Your wonderful word. Amen.
 

Acts 7:9

Friday, 15 April 2022
 
“And the patriarchs, becoming envious, sold Joseph into Egypt. But God was with him Acts 7:9
 
Stephen’s speech, detailing the history of the Jewish people, quickly moved from Abraham to Isaac, to Jacob, and then to the twelve patriarchs. With them noted, he will move on again. Before looking at his words, the overall context of Stephen’s speech should be evaluated.
 
The God of glory appeared to Abraham in Mesopotamia where he was called to another land. After the death of his father, and as is recorded in Genesis, he was called to move again. While in Canaan, but while Canaan was still under the rule of other people groups, Abraham was promised the land as a possession for his descendants. It was at this same time that Abraham was given the covenant with circumcision as a sign.
 
During all of this time, there was no temple and no law. And some of the time was outside of Canaan, the land of promise. Despite this, there has been a faithful obedience to the Lord. Now the narrative continues with the words, “And the patriarchs.”
 
This is referring to those just mentioned in the previous verse, meaning the twelve sons of Israel. The word patriarch was first seen in Acts 2:29 when referring to David. It is a word that signifies the head or founder of a family.
 
Of these twelve patriarchs, it now refers to all but one of them, saying they were “becoming envious.” The first overarching premise of Stephen’s speech was just noted. It is that the workings of God had occurred, and continued to often occur, outside of the land of promise, apart from the Law of Moses, and apart from any physical temple. As will be seen, even when those things come into the narrative, there is a rebelling against the Lord by the people of Israel.
 
For now, the envy of the patriarchs has been noted. Of these men, their jealousy was displayed in their actions being specifically directed against one of them, saying that they “sold Joseph into Egypt.”
 
This introduces the second overarching premise of Stephen’s speech. Starting in Genesis 37, and apart from some relevant side stories, Joseph became the main focus of the redemptive narrative for an extended period. And yet, there was a jealousy that was displayed toward him and an active working against him by his brothers. As they are noted as patriarchs, they stand as representative of the people of Israel who descend from them. There is a working against God’s chosen order, leaders, prophets, and law. This theme will continue right down to the time of Jesus.
 
Some try to find a contradiction in the narrative here by saying that Joseph was not sold into Egypt, but to Midianite traders, as is recorded in Genesis 37 –
 
“Then Midianite traders passed by; so the brothers pulled Joseph up and lifted him out of the pit, and sold him to the Ishmaelites for twenty shekels of silver. And they took Joseph to Egypt.” Genesis 37:28
 
That is a shallow argument at best. The traders were heading to Egypt as a part of their trading. But more, the words of Stephen reflect the words of Joseph himself as are recorded in Genesis 45 –
 
“And Joseph said to his brothers, ‘Please come near to me.’ So they came near. Then he said: ‘I am Joseph your brother, whom you sold into Egypt. 5 But now, do not therefore be grieved or angry with yourselves because you sold me here; for God sent me before you to preserve life.’” Genesis 45:4, 5
 
Joseph noted that God had sent him before the brothers. That is noted by Stephen to close out this verse, saying, “But God was with him.” This is noted of the one who was rejected by his brothers, and it is noted of him having God with him, even outside of the land of promise. While the brothers anticipated that they had cast off any chance of Joseph ruling over them (for it was by his dreams that this became known – Genesis 37:1-11), God was working through their rejection of him to accomplish a great salvation.
 
At this time, Stephen does not draw out any actual connection to Jesus, but even the dullest of dimwits could not help but notice the parallel if they were willing to open their eyes. As for the council, it says nothing at the time of their state of mind. Stephen is carefully and methodically laying out his defense of Jesus while the council sits and takes each connection without a word.
 
Life application: Jesus said to the woman at the well in John 4 –
 
“Woman, believe Me, the hour is coming when you will neither on this mountain, nor in Jerusalem, worship the Father. 22 You worship what you do not know; we know what we worship, for salvation is of the Jews. 23 But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for the Father is seeking such to worship Him. 24 God is Spirit, and those who worship Him must worship in spirit and truth.” John 4:21-24
 
It is hard to imagine that people who say they are following Jesus forget that He said these words. Stephen is telling the people of Israel that there is a redemptive process and a faith that goes beyond a place, a land, and a set means of religious rites. Jesus had already said as much to a non-Jew in a place that was considered “out” of the proper religious life of those accepted by God. And more, of the people of this location, it later says –
 
“And many of the Samaritans of that city believed in Him because of the word of the woman who testified, ‘He told me all that I ever did.’ 40 So when the Samaritans had come to Him, they urged Him to stay with them; and He stayed there two days. 41 And many more believed because of His own word.42 Then they said to the woman, ‘Now we believe, not because of what you said, for we ourselves have heard Him and we know that this is indeed the Christ, the Savior of the world.’” John 4:39-42
 
This comes the chapter after Jesus’ words of John 3 –
 
“And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, 15 that whoever believes in Him should not perish but have eternal life. 16 For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. 17 For God did not send His Son into the world to condemn the world, but that the world through Him might be saved.” John 3:14-17
 
Likewise, His words to the woman at the well come the chapter before His words to the leaders in Jerusalem –
 
“And the Father Himself, who sent Me, has testified of Me. You have neither heard His voice at any time, nor seen His form. 38 But you do not have His word abiding in you, because whom He sent, Him you do not believe. 39 You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me. 40 But you are not willing to come to Me that you may have life.” John 5:37-40
 
Immediately after that, Jesus continued saying “For if you believed Moses, you would believe Me” (John 5:46).
 
Jesus is the end of what Moses spoke of. In Him is the final, full, and forever-after revelation of all of the prophetic writings. And yet, innumerable Christians fall back on Moses, in part or in whole, in order to attempt to merit status before God. Jesus warns us, Stephen admonishes us, and all of the rest of the New Testament directs us to pay heed. It is in Jesus alone, belief in Him, that we find our salvation.
 
Glorious and wonderful God, You sent us Jesus! Thank You for Jesus Christ our Lord. Amen.
 

Acts 7:8

Thursday, 14 April 2022
 
Then He gave him the covenant of circumcision; and so Abraham begot Isaac and circumcised him on the eighth day; and Isaac begot Jacob, and Jacob begot the twelve patriarchs. Acts 7:8
 
Stephen has just detailed the history of Abraham, from his call out of Mesopotamia, even until the time of the covenant set forth in Genesis 15 that came with the promise that the Lord would bring Abraham’s descendants out of bondage to serve Him in the land of Canaan. It is with this history in mind that Stephen now says, “Then He gave him the covenant of circumcision.”
 
There is no article before “circumcision,” and it should be left out. Circumcision is not the covenant. Rather, it refers to the covenant that had just been explained by Stephen. It is the sign of the covenant, as is explained in Genesis 17:1-8. After that, it then says –
 
“And God said to Abraham: ‘As for you, you shall keep My covenant, you and your descendants after you throughout their generations. 10 This is My covenant which you shall keep, between Me and you and your descendants after you: Every male child among you shall be circumcised; 11 and you shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between Me and you.’” Genesis 17:9-11
 
A sign is something that points to something else. Being misunderstood, a Jew will point to their circumcision and say, “See, this makes me righteous.” But that is incorrect. Paul explains this in Romans 2 –
 
“For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; 29 but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God.” Romans 2:28, 29
 
Many cultures circumcise, and it does not make them righteous. As such, this sign does not make Abraham’s descendants righteous, but it is a sign of what the covenant speaks of. Two translations that convey this properly, even if they are somewhat of a paraphrase, are –
 
“Then God gave to Abraham the ceremony of circumcision as a sign of the covenant. So Abraham circumcised Isaac a week after he was born; Isaac circumcised his son Jacob, and Jacob circumcised his twelve sons, the famous ancestors of our race.” GNT
 
“And God gave Abraham a covenant [a formal agreement to be strictly observed] of [which] circumcision [was the sign]; and so [under these circumstances] Abraham became the father of Isaac, and circumcised him on the eighth day; and Isaac [became the father] of Jacob, and Jacob [became the father] of the twelve patriarchs.” Amplified
 
With this understood, Stephen continues with, “and so Abraham begot Isaac and circumcised him on the eighth day.” This is in obedience to the word of the Lord as later explained in Genesis 17 –
 
“He who is eight days old among you shall be circumcised, every male child in your generations, he who is born in your house or bought with money from any foreigner who is not your descendant. 13 He who is born in your house and he who is bought with your money must be circumcised, and My covenant shall be in your flesh for an everlasting covenant. 14 And the uncircumcised male child, who is not circumcised in the flesh of his foreskin, that person shall be cut off from his people; he has broken My covenant.” Genesis 17:12-14
 
Circumcision (on the eighth day) is a necessary condition of the covenant, but it is not the covenant itself. Paul further explains this in Romans 4 –
 
“Does this blessedness then come upon the circumcised only, or upon the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. 10 How then was it accounted? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised. 11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also, 12 and the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of the faith which our father Abraham had while still uncircumcised.” Romans 4:9-12
 
Abraham was obedient to the covenant, and he circumcised Isaac on the eighth day. After this, Stephen next states, “and Isaac begot Jacob, and Jacob begot the twelve patriarchs.” These words are given to define the line through whom the conditions of the covenant apply. All of this is spoken by Stephen to argue against the accusations levied against him.
 
One of those charges was that Jesus would “change the customs which Moses delivered to us.” The law of Moses records the requirement for circumcising on the eighth day in Leviticus 12:3. However, Stephen appears to have understood that if the law was now annulled in Christ, it means that circumcision was not a requirement for being a part of the New Covenant.
 
This then lays the groundwork for Paul’s argument for justification by faith. Abraham was declared righteous before he was circumcised, as stated above in Romans 4. As this is so, then, as Paul notes, the law coming four hundred and thirty years later, “cannot annul the covenant that was confirmed before by God in Christ, that it should make the promise of no effect” (Galatians 3:17).
 
Because of this, the sign of circumcision must have a different purpose for God to have given it to Abraham. And it does. As a sign points to something else, and that thing – in this case – is based on the righteousness of Abraham, one must understand where that righteousness came from, which was the faith he had while still uncircumcised (Romans 4:11). It was faith in the promise of God stated in Genesis 15:4, 5.
 
Thus, a sign was given to confirm that it was faith in the promises of God that would be the mark of being declared righteous. The sign, then, points to Christ Jesus. The rite of circumcision, which is the sign, is the cutting of the male sex organ. As sin is inherited, there must be a way that it is transmitted. That is understood to be through the uniting of a man and a woman. When a child is conceived, that child inherits Adam’s sin.
 
Cutting the male organ is the sign. It represents cutting the transmission of sin. And sin is that which makes a person unrighteous. When Christ came, He was born of a virgin and of God. Thus, no sin was transmitted to Him. As this was so, the “sign” of circumcision was fulfilled. The sign pointed to the coming Messiah – Jesus.
 
Thus, the words of Romans 4 (above) are realized. It is by faith in God’s promise, as fulfilled in Christ Jesus, that righteousness is granted – the righteousness of God in Christ. As such, and though the dull leaders of Israel did not grasp this, Stephen was clearly indicating that the words he spoke concerning “changing the customs” may have been misunderstood, but they were not blasphemous. Rather, they were in accord with the redemptive plans of God in Christ.
 
Life application: A little thought concerning what God is doing in the stream of redemptive history clears up many misconceptions about really important theological issues. In this one instance, when carefully considered, several points of doctrine – some of which will lead to heresy if incorrect – can be determined:
 
The law is annulled in Christ.
The sign of circumcision is fulfilled in Christ.
Salvation is, by default, eternal.
Faith, and nothing else, is what saves a person.
 
These, and certainly many other points, can be deduced from what is presented above. Be sure to not only read the Bible, but think on it, study it, read commentaries on it, and don’t be so headstrong that you would reject something you initially disagree with until you have thought through what is said. If we are wrong, we should be willing to admit it and adjust our thinking in order to properly align our doctrine with what the Bible actually teaches.
 
Do these things and you will be one who stands approved when you come before the Lord.
 
Gracious and most merciful God, You have given us such a simple message of salvation – believe in what Your word says You have done in order to be saved. And yet, there is so much tied up in this message that we can spend the rest of our lives learning more about it. How wonderful it is to do so! Thank You for this precious word. Amen.
 

Acts 7:7

Wednesday, 13 April 2022
 
‘And the nation to whom they will be in bondage I will judge,’ said God, ‘and after that they shall come out and serve Me in this place.’ Acts 7:7
 
The previous verse referred to the dwelling of Israel in a foreign land, being brought into bondage, and the time frame – four hundred years – in which this would occur. With that stated, Stephen now continues quoting the Lord, saying, “And the nation to whom they will be in bondage.”
 
This is referring to Egypt. Approximately half of the period referred to will be in Egypt. And for a period of that time while in Egypt, they were brought into bondage –
 
“Now there arose a new king over Egypt, who did not know Joseph. 9 And he said to his people, ‘Look, the people of the children of Israel are more and mightier than we; 10 come, let us deal shrewdly with them, lest they multiply, and it happen, in the event of war, that they also join our enemies and fight against us, and so go up out of the land.’ 11 Therefore they set taskmasters over them to afflict them with their burdens. And they built for Pharaoh supply cities, Pithom and Raamses. 12 But the more they afflicted them, the more they multiplied and grew. And they were in dread of the children of Israel. 13 So the Egyptians made the children of Israel serve with rigor. 14 And they made their lives bitter with hard bondage—in mortar, in brick, and in all manner of service in the field. All their service in which they made them serve was with rigor.” Exodus 1:8-14
 
As can be seen, the bondage was not the entire span of four hundred years. Only a part of the time was spent in Egypt. Further, only a part of the time in Egypt was a time of bondage. With the reference understood, Stephen’s words continue, quoting God and saying of this nation, “I will judge,’ said God.”
 
That is explicitly stated in Genesis 15 –
 
“Now when the sun was going down, a deep sleep fell upon Abram; and behold, horror and great darkness fell upon him. 13 Then He said to Abram: ‘Know certainly that your descendants will be strangers in a land that is not theirs, and will serve them, and they will afflict them four hundred years. 14 And also the nation whom they serve I will judge; afterward they shall come out with great possessions. 15 Now as for you, you shall go to your fathers in peace; you shall be buried at a good old age. 16 But in the fourth generation they shall return here, for the iniquity of the Amorites is not yet complete.’” Genesis 15:12-16
 
So far, as long as the proper reference is understood, the words of Stephen have followed the narrative logically and without any real difficulty. But, as with the previous verse, there is debate about the next words. Stephen finishes verse 7 saying, “and after that they shall come out and serve Me in this place.”
 
It is not uncommon for scholars to change the reference here from Abraham and Canaan to Moses and Mount Sinai. This is because Stephen’s words closely match the words of Exodus when Moses spoke with the Lord on Sinai –
 
“So He said, ‘I will certainly be with you. And this shall be a sign to you that I have sent you: When you have brought the people out of Egypt, you shall serve God on this mountain.’” Exodus 3:12
 
This is problematic, however, because the reference immediately returns to Abraham in Stephen’s next words of verse 7:8. As such, this is not speaking of Moses and Mount Sinai at all. Rather, it is still referring to the conversation between the Lord and Abraham. That is found later in Genesis 15 –
 
“And it came to pass, when the sun went down and it was dark, that behold, there appeared a smoking oven and a burning torch that passed between those pieces. 18 On the same day the Lord made a covenant with Abram, saying:‘To your descendants I have given this land, from the river of Egypt to the great river, the River Euphrates— 19 the Kenites, the Kenezzites, the Kadmonites, 20 the Hittites, the Perizzites, the Rephaim, 21 the Amorites, the Canaanites, the Girgashites, and the Jebusites.’” Genesis 15:17-21
 
By the Lord giving the land to Abraham’s descendants after they are brought out of Egypt, it implies that they will serve the Lord in Canaan (“this place”), rather than on Sinai (“this mountain”). Stephen’s terminology varies from both Genesis 15 and Exodus 3. As such, determining which is the proper reference must be done apart from direct quotes. In this case, the reference being Abraham has not changed, and Stephen’s words – though not a direct quote – are implied in (and fully supported by) the text.
 
Life application: There are difficulties in Scripture that are easy to simply pass over with the most expedient explanation. We hear it, it sounds ok, and so we move on. But this only confuses the narrative. Thus, it is better to consider that the first, and easiest, explanation may not be the correct one. Unless the issue is clear and without any controversy, we should consider all of the options we can think of or refer to.
 
By doing this, we will keep things in their proper context. As noted above, Abraham was the reference in the text, and Abraham will continue to be the reference in the text. Thus, contemplating the difficulty in the intervening words, and considering them from Stephen’s perspective, will eventually lead to what was on his mind.
 
On the other hand, there was a difficulty in the previous verse where both Canaan and Egypt were being referred to, while certain words only applied to Egypt. Then, in this verse, only Egypt is the reference. As such, it is expedient to just say, “everything is referring to Egypt.” However, in doing this, the timeline of the actual Genesis narrative is then completely botched up.
 
Real care needs to be taken concerning this precious word. Let us be willing to spend the time to make sure that what we are presenting is actually properly aligned with what God has already presented.
 
Glorious God, Your word is big, difficult at times, and filled with things that take a lot of mental exertion to figure out. But it is worth the effort. At the end of the day, may we say, “I have done my very best to properly and rightly divide this sacred treasure.” To Your glory! Amen.
 

Acts 7:6

Tuesday, 12 April 2022
 
But God spoke in this way: that his descendants would dwell in a foreign land, and that they would bring them into bondage and oppress them four hundred years. Acts 7:6
 
The previous verse spoke of God giving Abraham no inheritance despite the Lord promising him the land for a possession, even to his descendants after him. With that noted, words that are often completely misunderstood are presented by Stephen, beginning with, “But God spoke in this way.”
 
This is obviously referring to something already recorded in Scripture that must be cited in order to confirm what Stephen is saying. For now, Stephen continues with his words, saying, “that his descendants would dwell in a foreign land.”
 
This is still referring to Abraham. His descendants, specifically to be understood as the line of promise, would dwell in a foreign land. That this is specifically understood to be the line of promise, and not just any of his descendants, is based on what it said in the previous verse with the words, “He promised to give it to him for a possession, and to his descendants after him.” It refers to the inheritance, and only those who are of the line of promise were given the inheritance.
 
Ishmael was sent away from the inheritance in Genesis 21. Likewise, it says this of Abraham’s other children in Genesis 25 –
 
“And Abraham gave all that he had to Isaac. 6 But Abraham gave gifts to the sons of the concubines which Abraham had; and while he was still living he sent them eastward, away from Isaac his son, to the country of the east.” Genesis 25:5, 6
 
As the other descendants have been removed from the inheritance, it is seen that this is only speaking of the chosen line, meaning through Isaac and then Jacob. Of this line, it next says, “and that they would bring them into bondage and oppress them.”
 
Because of these words, it is often assumed that this is only speaking of the time in Egypt. It is an incorrect assumption. The descendants of Abraham would be brought into bondage and oppression. But even in Egypt that was not always the case. The first years of their stay in Egypt were under Joseph. Thus, the words “bondage” and “oppress” are not being used collectively, as if both were occurring at the same time and/or all of the time. They are words that indicate the state of things at any given time.
 
To further define this, Stephen finishes the verse with the words, “four hundred years.” It is a set time frame that is then assumed, incorrectly, as referring only to the time in Egypt. For example, Meyer’s NT Commentary not only erroneously evaluates this verse, but he ascribes error to Paul in Galatians 3:17 concerning his words. Rather, it is Meyer  who is incorrect. He says –
 
“τετρακόσια] [tetrakousia means ‘four hundred’] Here, as in an oracle, the duration is given, as also at Gen. l.c., in round numbers; but in Exodus 12:40 this period of Egyptian sojourning and bondage (ἜΤΗ ΤΕΤΡΑΚ. belongs to the whole ἜΣΤΑΙ … ΚΑΚΏΣΟΥΣΙΝ) is historically specified exactly as 430 years. In Galatians 3:17 (see in loc.), Paul has inappropriately referred the chronological statement of Exodus 12:40 to the space of time from the promise made to Abraham down to the giving of the law.”
 
Meyer is completely wrong in this, and Paul’s note in Galatians 3:17 is exact. This is not solely referring to the “period of Egyptian sojourning and bondage.” Rather, it is referring to dwelling in Canaan and in Egypt. The “four hundred” years that Stephen is referring to are spoken of by the Lord in Genesis 15 –
 
“Now when the sun was going down, a deep sleep fell upon Abram; and behold, horror and great darkness fell upon him. 13 Then He said to Abram: ‘Know certainly that your descendants will be strangers in a land that is not theirs, and will serve them, and they will afflict them four hundred years. 14 And also the nation whom they serve I will judge; afterward they shall come out with great possessions.’” Genesis 15:12-14
 
This is clearly referring to both Canaan and Egypt. By referring to the Acts 7:4 commentary Biblical Timeline of the World attachment (that you were admonished to print off and keep handy ☺), this can be seen. Isaac was born in 2109AM. Israel departed Egypt in 2514AM. Understanding these, one can then note that Genesis 21:8-10 is the beginning of the persecutions by other nations –
 
“So the child grew and was weaned. And Abraham made a great feast on the same day that Isaac was weaned.9 And Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, scoffing. 10 Therefore she said to Abraham, ‘Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, namely with Isaac.’” 
 
Even though this was only two young boys, it is one nation oppressing another. A child is normally weaned between two and four years old, and so one can see that the timeframe indicated by Stephen is right at four hundred years, (2514-2109 is approximately a four-hundred-year period) plus or minus a couple of years. This could even be exactly four hundred years if Isaac was weaned at the outside of the normal timeframe and the other events occurred at the time before or after the middle of the starting and ending years. Thus, the biblical timeline is exacting in what it states.
 
The extra thirty years Paul refers to in Galatians 3:17 is exactingly seen in the Biblical Timeline of the world where  Abram was called to move to Canaan in 2084AM. Israel departed Egypt in 2514AM. This is exactly 430 years. Paul’s words are vindicated by a correct reading of the biblical timeline.
 
Further, to confirm that the words, “dwell in a foreign land” refer to both Canaan and Egypt, Hebrews 11 uses the same word, allotrios, to describe the time Abraham, Isaac, and Jacob dwelt in the land of Canaan –
 
“By faith he dwelt in the land of promise as in a foreign country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise; 10 for he waited for the city which has foundations, whose builder and maker is God.” Hebrews 11:9, 10
 
The biblical timeline is exact, the words of Scripture – meaning that given in Genesis, Stephen in Acts, and Paul in Galatians – are all exact and without error. It just takes time and study to determine it is so.
 
Life application: In the Meyer’s NT Commentary cited above, there are evaluations of the biblical text and of the Greek words specifically. There are adamant stances taken, and there are accusations against the accuracy of the Bible being made. And yet, what is stated is completely inaccurate.
 
To trust someone simply because he is trained in Hebrew, Aramaic, and/or Greek is not smart. Many scholars are trained in any or all of these and they come to completely different conclusions. Sometimes their conclusions are like polar opposites.
 
Likewise, to follow a person simply because he is Jewish is not smart. Just because someone may live in the land of Israel and speak Hebrew, it conveys nothing about his understanding of Scripture. Similarly, to follow someone because He has a Doctorate in Theology, pastors a church, has written extensive commentaries, or so on, is not wise.
 
These are known as source fallacies. To accept someone’s opinion on a matter based on their source (knowledge of a language, race or culture, degree, and so on) says nothing of his actual knowledge of a subject. In biblical theology, the only thing that matters is if the person is properly analyzing the word. And that, for any given passage. Meyer certainly analyzed some things properly, and yet he completely botched his analysis cited above.
 
The only way for you to know if what he says is correct this time and wrong the next is to... is to... is to KNOW YOUR BIBLE and to study what is presented.
 
Read the word! Study it. Think about it. And trust no one until you have verified what that person has said. Study to show yourself approved!
 
Lord God Almighty, Your word is beautiful. Amen.

Acts 7:5

Monday, 11 April 2022
 
And God gave him no inheritance in it, not even enough to set his foot on. But even when Abraham had no child, He promised to give it to him for a possession, and to his descendants after him. Acts 7:5
 
The previous verse referred to the coming of Abraham from Haran to Canaan after the death of his father. Despite being called to Canaan, Stephen’s words continue by saying, “And God gave him no inheritance in it.”
 
The statement is given to show that Abraham, despite being promised the inheritance, would only receive it through his offspring. As such it is an inheritance based on faith. This is clearly attested to in Hebrews –
 
“By faith Abraham obeyed when he was called to go out to the place which he would receive as an inheritance. And he went out, not knowing where he was going. 9 By faith he dwelt in the land of promise as in a foreign country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise; 10 for he waited for the city which has foundations, whose builder and maker is God.” Hebrews 11:8-10
 
Abraham heard the word, accepted it, and lived by it in faith. He was obedient to God, anticipating the promise while living as a sojourner. Understanding this, Stephen continues, saying, “not even enough to set his foot on.”
 
The Greek more literally reads, “not even the step of a foot.” The word “step” is the noun béma. It signifies a step, a raised place, or a platform that is walked up to in order to receive judgment. The idea is that one spot where the step of a foot is made was more than Abraham actually received as an inheritance in his life. This same idea was expressed in Deuteronomy concerning the land of Edom as Israel passed through it –
 
“And command the people, saying, ‘You are about to pass through the territory of your brethren, the descendants of Esau, who live in Seir; and they will be afraid of you. Therefore watch yourselves carefully. 5 Do not meddle with them, for I will not give you any of their land, no, not so much as one footstep, because I have given Mount Seir to Esau as a possession.’” Deuteronomy 2:4, 5
 
It is an expression then that signifies a total exclusion of any possession at all. Despite this, Abraham did make a purchase of land while dwelling in Canaan. That is recorded in Genesis 23 when he bought a field and cave for the burial of Sarah (and later for himself and other family members). In this, there is nothing contradictory to what is said by Stephen. This was not an inheritance, but a purchase. Further, it was not for the living, but for the dead. It was an act of faith in hope of the resurrection and the true land of promise that Canaan only typified.
 
Continuing on, Stephen next says, “But even when Abraham had no child.” This refers to the state of Sarah’s barren womb, even at an advanced age. Abraham remained childless, but God had promised that he would possess the land through his own child, as Stephen notes, “He promised to give it to him for a possession.”
 
This would be considered problematic. Abraham has been given a promise, he has not personally been allowed any of what the promise signifies, and so the promise would have to be through a child, and yet he had no child. This conundrum is seen in the words of Genesis 15 –
 
“After these things the word of the Lord came to Abram in a vision, saying, ‘Do not be afraid, Abram. I am your shield, your exceedingly great reward.’2 But Abram said, ‘Lord God, what will You give me, seeing I go childless, and the heir of my house is Eliezer of Damascus?’ 3 Then Abram said, ‘Look, You have given me no offspring; indeed one born in my house is my heir!’” Genesis 15:1-3
 
With that understood, the Lord confirmed His promise to Abraham. Stephen notes this with the words, “and to his descendants after him.”
 
Despite being old and without an heir, the Lord spoke to Abraham that the promise stood and would come to pass –
 
“And behold, the word of the Lord came to him, saying, ‘This one shall not be your heir, but one who will come from your own body shall be your heir.’ 5 Then He brought him outside and said, ‘Look now toward heaven, and count the stars if you are able to number them.’ And He said to him, ‘So shall your descendants be.’6 And he believed in the Lord, and He accounted it to him for righteousness.7 Then He said to him, ‘I am the Lord, who brought you out of Ur of the Chaldeans, to give you this land to inherit it.’” Genesis 15:4-7
 
Abraham, by faith, accepted the word of the Lord. He dwelt in tents, he remained confident that the Lord’s word was true, and he did not doubt or resist what was spoken to him. Stephen’s words about Abraham are making a point for the leaders of Israel to consider if they will simply pay heed.
 
Life application: Abraham heard the word of the Lord and accepted it by faith. When given a promise that seemed absolutely incredible, even impossible by any stretch of the imagination, he believed the Lord’s word.
 
In the Bible, there are claims made and great and rich promises given to the people of God. Some of the things that are said are incredible. The Bible tells us that Jesus died for our sins, but that He was also raised again. Such a thing, meaning a man coming back to life after being crucified, would seem impossible by any stretch of the imagination, and yet God asks us to believe that it is true.
 
If one cannot believe that, then the other promises of God will never apply to him. What is presented is given for us to accept by faith. As faith is exclusive of works, then to work for what is promised is an offense to the One who promises.
 
Be steadfast in your faith that the word of God is true, that what it conveys will come to pass, and that your faith in what it says is all you need in order to appropriate what is promised. This is what will be pleasing to God, not your attempts to buy Him off through the observance of certain rites or rituals. God has done the work. Just believe! That is what He asks of you.
 
Heavenly Father, if we truly believe that You are God and that the Bible is Your word, then we should have no problem accepting that what it says is true. Help us in our lack of faith. Give us the ability to understand those things that are incredible and to accept them as they are written. May we faithfully trust in Your word as we await the fulfillment of the promises that You have spoken out. Amen.

Acts 7:4 including Biblical Timeline of the World

Sunday, 10 April 2022
 
Then he came out of the land of the Chaldeans and dwelt in Haran. And from there, when his father was dead, He moved him to this land in which you now dwell. Acts 7:4
 
 The previous verses referred to Abraham’s having been called out of Mesopotamia and to a land that God would show him. The words now continue, and they clearly show that the calling indicated here is not the same as the statement referred to in Genesis 12:1. He was first called out of Ur, and then the Lord spoke to him again sometime later. Luke’s words of the verse begin with, “Then he came out of the land of the Chaldeans and dwelt in Haran.”
 
The verb is an aorist participle. The words more appropriately read, “Then having come out of the land of the Chaldeans, he dwelt in Haran.” With the proper rendering, it is one continuous action as the reader follows the words of Stephen. The movement to this location, Haran, is recorded in Genesis 11:31 –
 
“And Terah took his son Abram and his grandson Lot, the son of Haran, and his daughter-in-law Sarai, his son Abram’s wife, and they went out with them from Ur of the Chaldeans to go to the land of Canaan; and they came to Haran and dwelt there.”
 
The call out of Ur was to Abraham, but it is Terah, the father, who led the family out. It is speculation, but the name of the location, Haran, may have been selected by Terah in honor of his dead son. He is recorded in Genesis 11:26 –
 
“Now Terah lived seventy years, and begot Abram, Nahor, and Haran.”
 
No matter what, they were called out of Mesopotamia, and along the way, they stopped in this location and stayed. The Bible does not say why. It says nothing of disobedience to the Lord in having done so or anything like that. All that is recorded is that they dwelt in Haran.
 
If one were to speculate, it may be that the selection of the location was because Terah liked it, or maybe he was too frail to move on. It could be that the Lord purposed that Abraham, not Terah, would be considered the father of the people’s time in Canaan, and so Terah was not to be the one to lead the family into the land. No matter what the reason, they stayed there in Haran. But Luke next records Stephen, saying, “And from there, when his father was dead.”
 
That agrees with Genesis 11:32 –
 
“So the days of Terah were two hundred and five years, and Terah died in Haran.”
 
The dating here brings in a problem. Genesis 11:26 (above) said that Terah was seventy years old when he had his sons. And yet, it says that Abraham was 75 when he departed from Haran in Genesis 12:4. That leaves 60 years that are hard to reconcile with the biblical narrative. But this is not really a problem.
 
All it says is that Terah was seventy years old when he had his sons. Abraham is placed first in the list, but this does not mean that either Abraham was born first, nor does it mean that all the sons were born by the time he was seventy. Rather, Abraham is placed first, just as the Bible often places the son of the chosen line first. And so, Terah started to have sons, not finished having sons, at seventy.
 
With this, we can see that Terah would have been one hundred and thirty when he had Abraham. That would have been in the year 2009AM (from the creation of the world). Terah was seventy when he had his first child, Haran, and Haran would have been sixty years older than Abraham.
 
With this complication explained, Luke next writes that “He moved him to this land in which you now dwell.” That is the second calling of Abraham, but the first calling recorded in Genesis –
 
“Now the Lord had said to Abram:‘Get out of your country,From your familyAnd from your father’s house,To a land that I will show you.2 I will make you a great nation;I will bless youAnd make your name great;And you shall be a blessing.3 I will bless those who bless you,And I will curse him who curses you;And in you all the families of the earth shall be blessed.’4 So Abram departed as the Lord had spoken to him, and Lot went with him. And Abram was seventy-five years old when he departed from Haran.” Genesis 12:1-4
 
Life application: There is often confusion in how people read and interpret difficult verses such as what is presented in Acts 7:4. Many find it easy to simply say there is an error in the chronology presented by Stephen. Others use a text which has obviously been manipulated. For example, the Samaritan Pentateuch simply changes Terah’s age from two hundred and five to one hundred and five. Because it simplifies things, they claim that must be the true reading.
 
However, by following the timeline of the world (as noted above with the year of Abraham’s birth), the chronology fits perfectly. The study of understanding the biblical narrative is hard at times, but it is well worth the effort in order to see what God is doing, and also to see just how accurate the Bible actually is.
 
To understand the timeline of the world, as it is recorded in the Bible, the chronology as compiled during the giving of the Superior Word sermons will be provided below. It goes as far as Deuteronomy because that is where the sermons are up to at the time of writing this Acts commentary. It would be beneficial to you to print this off and keep it handy.
 
This chronology carefully follows the Bible, but for any given date there may be a deviation of a single year depending on what time of the year an event occurs. However, it closely and accurately reflects what is faithfully recorded in Scripture within one year throughout the entire chronology.
 
Take time to carefully study the details as you read the Bible. It is well worth your time. You will find that what some people claim are “errors” is simply their lack of careful study showing through.
 
Lord God, thank You that we have a sure and reliable word. It is a treasure and a marvel to follow its many wonderful patterns and truths as we read of the story of redemption as You have laid it out. We know we have a sure word! Thank You for this.  Amen.
 
 
Biblical Timeline of the World – AM = Anno Mundi (Year of the World)
 
GENESIS
Adam created 1AM; died 930AM
Seth born 130AM; died 1042AM
Enosh born 235AM; died 1140AM
Cainan born 325AM; died 1235AM
Mahalalel born 395AM; died 1290AM
Jared born 460AM; died 1422AM
Enoch born 622AM; translated 987AM
Methuselah born 687AM; died 1656AM (the year of the flood)
Lamech born 874AM; died 1651AM
Noah born 1056AM
Flood of Noah – 1656 AM (Noah was 600 years old – Genesis 7:6)
Waters dried up from earth – 1657AM (1st of the year – Genesis 8:13)
Shem 100 years old 1659AM (Genesis 11:10)
Arphaxad born 1659AM (Genesis 11:10)
Salah born 1694AM (Genesis 11:12)
Eber born 1724AM (Genesis 11:14)
Peleg born 1758AM (Genesis 11:16)
Reu born 1788AM (Genesis 11:18)
Serug born 1820AM (Genesis 11:20)
Nahor born 1850AM (Genesis 11:22)
Terah born 1879AM (Genesis 11:24)
Peleg died 1997AM (Genesis 11:19)
Nahor died 1998AM (Genesis 11:25)
Noah died 2006AM (Genesis 9:28)
Abram born 2009AM (Deduced from Genesis)
Reu died 2027AM (Genesis 11:21)
Serug died 2050AM (Genesis 11:23)
Abram called to move to Canaan 2084AM
Ishmael born 2095AM (Genesis 16:16)
Arphaxad died 2097AM (Genesis 11:12)
Covenant of Circumcision 2108AM (Genesis 17:1)
Isaac Born 2109AM (Genesis 21:5)
Salah died 2127AM (Genesis 11:15)
Sarah died 2146AM (Genesis 23:1)
Isaac married Rebekah 2149AM (Genesis 25:20)
Shem died 2159AM (Genesis 11:11)
Abraham died 2184AM (Genesis 25:7)
Eber died 2188AM (Genesis 11:17)
Jacob and Esau Born 2169AM (Genesis 25:26)
Esau Married two wives 2209AM (Genesis 26:34)
Ishmael died 2232AM (Genesis 25:17)
Isaac blesses Jacob approx. 2247AM (Back-dated from Joseph being 30 Genesis 41:46)
Jacob Marries Leah and Rachel approx. 2254AM (Genesis 29)
Jacob completes 14 years of labor approx. 2261AM (Genesis 30:25)
Jacob departs to return to Canaan approx. 2267AM (Genesis 31:38)
Joseph 17 years old approx. 2275AM (Genesis 37:2)
Isaac died 2289AM (Genesis 35:28)
Joseph 30 years old; second over all Egypt 2289AM (Genesis 41:46)
Jacob stands before Pharaoh at 130 2299AM (Genesis 47:9) * 215 years after promise to Abraham
Jacob died 2316AM (Genesis 47:28)
Joseph died approx. 2370AM (Genesis 50:26)
 
Genesis ended with the death of Joseph. He was born right around the year 2260 Anno Mundi. He lived 110 years and so his death came at approximately 2370AM. After the death of Joseph, not another word about the time which the Israelites remained in Egypt was given until sometime around the birth of Moses. 
 
This was a period of about 64 years and so Exodus 1:1 is somewhere around the year 2434AM, but the date isn't specific. However, the dating of the Bible will become specific again at key points during the book.
 
Just because it is a period of only 64 years from the death of Joseph until the time of the birth of Moses, it is a full 215-year period from Jacob's arrival until the Exodus, which occurs when Moses is about 80 years old.
 
EXODUS
 
Israel departs Egypt on the 15th of the 1st month in the year 2514AM (Exodus 12:40; see Exodus 12:6)
Israel comes to Wilderness of Sin on 15th day of the 2nd month in the year 2514AM (Exodus 16:1)
Israel comes to Wilderness of Sinai on the 1st day of the 3rd month in the year 2514AM (Exodus 19:1)
Tabernacle is raised up on first day of 1st month of the year 2515 (Exodus 40:17)
 
LEVITICUS
The dating of Leviticus can be figured based on when Solomon’s Temple was built. By tracing back from that day as stated in 1 Kings 6:1, which indicates 480 years from the Exodus, we can assert with relative confidence that it was penned approximately 1445 BC.
 
There was a 45-day journey to reach Mount Sinai, where the Israelites worked to construct the Tabernacle. In Exodus 40:2 it stated, “On the first day of the first month you shall set up the tabernacle of the tent of meeting.” This would have been the beginning of the second year and 345 days after the Exodus and 300 days since their arrival at Sinai. It would also make it the year 2515 AM. Later, the Israelites departed Sinai as indicated in Numbers 10:11 –
 
“Now it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from above the tabernacle of the Testimony.”
 
As Leviticus was certainly recorded by Moses during this 50-day period, we can be confident of this timeframe and dating.
 
After the exodus, there was a 45-day journey to reach Mount Sinai, where the Israelites worked to construct the Tabernacle. In Exodus 40:2 it stated, “On the first day of the first month you shall set up the tabernacle of the tent of meeting.” This was the beginning of the second year, 345 days after the Exodus, and 300 days since their arrival at Sinai. It would also be the year 2515 AM.
 
Numbers begins its text thirty days later on the first day of the second month of this same year. The book of Leviticus was compiled during a very short period of time between the ending of Exodus and up to Numbers 10:11, a period of fifty days. Numbers lasts much longer. 
 
NUMBERS
 
The Lord speaks to Moses on the 1st day of the 2nd month in the 2nd year after coming out of Egypt, 2515AM (Numbers 1:1)
Israel departs Sinai on the 20th day of the 2nd month in the 2nd year after coming out of Egypt, 2515AM (Numbers 10:11)
Miriam dies in the Wilderness of Zin in the 1st month of the 3rd year after leaving Egypt, 2516AM (Numbers 20:1)
Aaron dies on Mt. Hor on the 1st day of the 5th month in the 40th year after leaving Egypt, 2554AM (Numbers 33:38)
 
The Exodus occurred in the year 2514 Anno Mundi. Deuteronomy comes at the ending of the fortieth year since the Exodus, as is noted in Deuteronomy 1:3. Therefore, it is recorded in the 11th month of the year 2554 Anno Mundi.
 
DEUTERONOMY
 
On the 1st day of the 11th month of the 40th year Moses spoke to the children of Israel, 2554AM (Deuteronomy 1:3)
Moses died no later than the 7th day of the 12th month of the 40th year (possibly earlier) in the year 2554 Anno Mundi, or from the creation of the world.

Acts 7:3

Saturday, 9 April 2022
 
and said to him, ‘Get out of your country and from your relatives, and come to a land that I will show you.’ Acts 7:3
 
The previous verse revealed that God had appeared to Abraham in Mesopotamia, even before he dwelt in Haran. Continuing that thought, and still speaking of God, it next says, “and said to him.”
 
The Lord has a purpose for Abraham. As such, He sovereignly entered into his life and spoke to him in order for His will to come about within the stream of human existence. Note that this is a communication to Abraham, and not some type of overwhelming impulse. It doesn’t say, “God appeared to Abraham and impelled him to do such and so.” Instead, He speaks to him. With that understood, it next says, “Get out of your country.”
 
The Lord is now directing the steps of Abraham, calling him out of Ur of the Chaldees in Mesopotamia. There is no indication concerning how long his family had lived there, but it was not a short span as can be determined from the next words, “and from your relatives.”
 
Abraham’s family had moved to Ur at some point in time, and they had become established there long enough to grow into an extended family of relatives. This is certain because when he left, he took along his immediate family, leaving other relatives behind. Because of this, it wasn’t just a temporary home that a traveling Bedouin might pick up and move from. Rather, it was a place of family, memories, and roots. But the Lord directed him, and he responded after hearing the words, “and come to a land that I will show you.”
 
The same Greek word was used in the previous clause as in this clause. It should be translated as such –
 
Get out of your land and from your relatives
And come to a land that I will show you.
 
The land in which Abraham lived was known, it had family, it was what he knew. On the other hand, the land to which the Lord directed him was unknown, it had no family, and he had no idea what awaited him. But it was known to the Lord. Abraham, hearing the call of the Lord, now had a choice to make. Although it may seem obvious to us now that he would say, “Well, God has spoken and so I must do as He instructs.” But that is not the case at all, is it?
 
Life application: The Lord appeared to Abraham and told him to pick up and move on. Even if it was only one generation that he lived in Ur, the fact is that it was his home. He had family there, and it was his land. Would he be obedient to the Lord’s direction? We can say, “Well, what did he have to lose, and how much he had to gain!”
 
But this is all because of our knowledge of the story and how it plays out. He had no idea at all what lay ahead, and we have no idea at all what he was leaving behind. All we have is the fact that the Lord has spoken and that Abraham, as we now know, did as the Lord said. Again, as noted above, we might think, “Of course, he went. God told him to do so, and he would be a fool to not do so!”
 
But then, we would probably be pointing at ourselves, right? We say that we believe in Jesus. We claim that He is the Lord, and we are His people. If that is so, then we are claiming that we have a knowledge of who He is and that if He speaks to us, we will do just as he has said. But wait... He has “said.” His word is what we call the Bible. It is the only source of who Jesus is. We have used information from that source to say that we believe He is the Lord and that He is our Savior.
 
So, what is the difference? The difference is great! Abraham did not have the story as we do. He did not know the end from the beginning. He did not know what would happen along the way or what it would be like when he got there. And yet, Abraham obeyed.
 
We do have the story, from the beginning (Genesis 1:1) to the end (Revelation 22:21). We know the major plan of what will happen along the way because the Bible has laid it out. And we know just what the land we are heading to will be like because its marvelous description is given in Revelation. And yet, we – unlike Abraham – do not simply hear and obey.
 
In fact, quite often, we don’t hear at all because we don’t listen. How can we hear unless we read what He has spoken out for us? And in the times when we do hear, we often still fail to do as instructed. How great was the faith of Abraham! How failing and weak is our faith! Let us be people of faith. Let us be obedient to the word. May the Lord find us faithful to comply. May it be so, to our benefit and to His glory.
 
Heavenly Father, we have Your precious word. It is not overburdensome at all. Instead, it is a guide for us to use as we head to the fairer land which You have promised us. Help us to see this, and to be obedient to Your will and Your word as we take our steps along this journey of life. Yes, help us in this Lord God. Amen.
 

Acts 7:2

Friday, 8 April 2022
 
And he said, “Brethren and fathers, listen: The God of glory appeared to our father Abraham when he was in Mesopotamia, before he dwelt in Haran, Acts 7:2
 
At the beginning of Chapter 7, as seen in the last verse, the high priest asked if the charges against Stephen were true. Stephen now begins his response without even providing an answer to the charge. Instead, he dives right into giving a dissertation on the history of Israel. Luke records his words, beginning with, “And he said, ‘Brethren and fathers, listen.’”
 
The word “brethren” is stated as a general address. It is directed to all who hear as equal members of the society of those of Israel as far as cultural affiliation is concerned. The word “fathers” indicates the members of the council specifically, acknowledging that they are in authority positions and thus it is an extra note of courtesy and honor.
 
The idea would be the same as addressing a church where all are one in Christ (Galatians 3:28). And yet, the elders are to be given double honor (1 Timothy 5:17). Stephen is acknowledging both at the same time. He is noting that he is of Israel, just as they are, but they are also elders of the society and are due an additional mark of respect.
 
With this opening address complete, he begins his general discourse, saying, “The God of glory.” The phrase is a rare one in the way it is presented. The Greek has an article that is often left untranslated, but it should probably be rendered in this statement – “The God of the glory.” The same idea is expressed in Psalm 24:7 where the Hebrew also uses a definite article before the word “glory” –
 
“Lift up, gates, your heads
And be lifted up, doors, everlasting
And shall come in the King of the glory.” (CG)
 
Though the expression used by Stephen is unusual, the idea behind it is quite common. The glory of God is expressed throughout both testaments of Scripture in various ways. Some scholars explain the term as denoting the visible glory manifested at times by the Lord. There is no reason at all to assume this.
 
The word “glory” is from the Greek word “dóksa (from dokeō, ‘exercising personal opinion which determines value’) – glory. ... dóksa (‘glory’) corresponds to the OT word, kabo (OT ... ‘to be heavy’). Both terms convey God’s infinite, intrinsic worth (substance, essence)” (HELPS Word Studies).
 
Stephen is certainly referring to His state of worth, being the Creator of all things. Whether there is an outward expression of this or not at any given time, He remains of the same worth. The reason for Stephen stating the description of Him in this manner may be to alert the council that he regards the glory of God as something uniquely tied to Him. As such he would not be one to blaspheme Him in any manner. Next, he says that God “appeared to our father Abraham.”
 
This is something that happened quite a few times in the life of Abraham. At key points in his life, the Bible records the visitations of the Lord to him. Sometimes, only a conversation is recorded. At other times, the Lord appeared in a human form (see Genesis 18:1, 2). In such an instance, it is surely a visit of the Lord by the eternal Christ, meaning Jesus. 
 
However, until Stephen’s speech, this particular visitation now being noted by him has been left unstated. He says that God appeared to him “when he was in Mesopotamia.” That is seen in the words, “before he dwelt in Haran.”
 
The meaning then is that the Lord appeared to him in Ur of the Chaldeans, the place from which Abraham originally came. The only thing said of this in Genesis is recorded in a few passages, such as –
 
“And Terah took his son Abram and his grandson Lot, the son of Haran, and his daughter-in-law Sarai, his son Abram’s wife, and they went out with them from Ur of the Chaldeans to go to the land of Canaan; and they came to Haran and dwelt there.” Genesis 11:31
 
“Then He said to him, ‘I am the Lord, who brought you out of Ur of the Chaldeans, to give you this land to inherit it.’” Genesis 15:7
 
“And Joshua said to all the people, ‘Thus says the Lord God of Israel: ‘Your fathers, including Terah, the father of Abraham and the father of Nahor, dwelt on the other side of the River in old times; and they served other gods. 3 Then I took your father Abraham from the other side of the River, led him throughout all the land of Canaan, and multiplied his descendants and gave him Isaac.’” Joshua 24:2, 3
 
Other such references are found in Scripture, but – like these – they do not explicitly speak of the Lord appearing to Abraham while in Mesopotamia. Instead, they only speak in a general way, without any note of a personal appearance, even if it may be implied.
 
Some will tie Stephen’s words into Genesis 12:1, but that is then explained in Genesis 12:4 as being a departure from Haran, not Ur. As such, Stephen’s words provide explicit details not previously seen. This is the first of several times that Stephen will give insights into the biblical narrative that are not explicitly stated elsewhere, thus making his speech a most important source for understanding some key things that would otherwise not be known.
 
Life application: There are times when we can make inferences about what is going on in Scripture, but unless something is explicitly stated, it is best to acknowledge our inference as such. In the case of the Lord appearing to Abraham, without Stephen’s words in Acts, such an inference would have to be stated in this way.
 
But because Stephen said what he said, we are no longer bound to a mere inference, and we can rightly state that the Lord explicitly appeared to Abraham even before the first recorded appearance in the book of Genesis. This then means that we must be familiar with all of Scripture in order to make such a statement.
 
Therefore, it is incumbent on us to check things out when they are presented to us by pastors, preachers, and teachers. It is also incumbent on us to read the word again and again until we are familiar with it. And finally, it means that when we find that our initial analysis of something was wrong, we should go about correcting it in the future.
 
The Bible is a big and complicated book, and it involves a lifetime of study. Let us diligently pursue it each and every day of our lives. It is certain that such a priority on His word is pleasing to the Lord. Read and study it!
 
Glorious Heavenly Father, help us to be people of study, knowing that You have given us Your word so that we can know it and then act in accord with Your will. We can certainly see Your glorious hand at work in the pages of Scripture and as it is revealed in the ongoing movement of human history. Thank You for Your wonderful word! Amen.

Acts 7:1

Thursday, 7 April 2022
 
Then the high priest said, “Are these things so?” Acts 7:1
 
Chapter 6 ended with the charge of blasphemy raised against Stephen while he stood confidently before the council. As it noted of him, “his face was like the face of an angel.” He had nothing to fear because the truth was on his side, even if he was falsely accused, and even if the false accusations prevailed in the court, they could not prevail over his security in Christ. Hence there was nothing to be timid about.
 
Chapter 7 now opens with a simple question from the high priest who is obviously in the position to lead the council. Luke records this, saying, “Then the high priest said.” As this is a matter of a religious nature, it is handled under the authority of the high priest. Rome decided if a conquered nation could worship its god or gods, and to what extent they were allowed to do so. They understood that a nation that can practice its religion openly was likely to be less of a threat than one that could not.
 
The religious life of Israel was found acceptable to the Romans and so it was allowed to continue, even if politics were involved in the matter of appointing high priests and the like. With this authority allowed, the Sanhedrin met, and the high priest conducted his duties for the nation, leading the religion accordingly. In this case, the question asked of Stephen is, “Are these things so?”
 
It is a simple question, anticipating a plea of guilt or innocence, but with the allowance that the one charged could speak in his own defense. In this case, the simple question addressed to Stephen will turn into 52 verses of response, none of which directly answers the high priest’s query. Instead, it will be a history lesson concerning the state of Israel’s relationship with, and continued rejection of, the Lord. Stephen’s words ahead are much more of an accusation against the nation than were the simple charges of blasphemy against him.
 
The events now, even the questioning by the high priest, are similar to what happened at the trial of Jesus –
 
Those who had arrested Jesus took him to Caiaphas the high priest, where the teachers of the law and the elders had assembled. 58 But Peter followed him at a distance, right up to the courtyard of the high priest. He entered and sat down with the guards to see the outcome.
59 The chief priests and the whole Sanhedrin were looking for false evidence against Jesus so that they could put him to death. 60 But they did not find any, though many false witnesses came forward.
Finally two came forward 61 and declared, “This fellow said, ‘I am able to destroy the temple of God and rebuild it in three days.’”
62 Then the high priest stood up and said to Jesus, “Are you not going to answer? What is this testimony that these men are bringing against you?” 63 But Jesus remained silent. Matthew 26:57-63
 
Life application: Stephen has a choice concerning his response. Should he try to defend himself against the false charges, or will his response serve a greater purpose if he speaks of other matters? In his case, he will actually go on the offensive. Though he may not have fully realized it at the time, his words now form a lengthy note of accusation against Israel.
 
As this is recorded in the word of God, it stands as a testimony to why Israel was punished, sent into exile, and has lived under the curses of Deuteronomy 28 for the past two millennia. It is up to Israel, meaning the leadership of the nation, to acknowledge their guilt and to call on Jesus (see Matthew 23:37-39).
 
Although it is right and proper to support the nation of Israel, it is not right to blindly support them without calling out their guilt. They bear guilt in rejecting the Lord, and they bear the guilt of failing to measure up to the laws found within the covenant they agreed to at Mount Sinai. Until they come into the New Covenant, they remain bound to the Old. Pray that those in Israel will have their eyes opened to their state before the Lord – both as individuals and as a nation.
 
Heavenly Father, the Bible is Your witness to the world – both Israel and the world at large – as to what You are doing in redemptive history. Help us to never withhold telling the entire story that we are aware of when it is needed to open people’s eyes to whatever truth they have not yet grasped. May we be ready to tell anyone and everyone about those things that are clearly presented in Your word that will help them understand the things You expect of them. Amen.

Acts 6:15

Wednesday, 6 April 2022
 
And all who sat in the council, looking steadfastly at him, saw his face as the face of an angel. Acts 6:15
 
To get the proper sense of the flow of the words, the verbs must be corrected, and the order of the clauses needs to be reversed. The NKJV says, “And all who sat in the council, looking steadfastly at him...”
 
Rather, the original text reads, “And having looked steadfastly at him, all those sitting in the council...” When reading the previous verses together with this, it comes alive. The action moves from the accusers of the previous verse to Stephen. The council is held, they are looking at the accusers as each presents his case. With their words complete, only then are the eyes turned to the accused. This includes “all those sitting in the council.”
 
The verb is an aorist participle. They are sitting there with their eyes fixed on the accused. It is as if the reader is actually viewing the trial as it happens. What the council is now seeing is what the reader is also able to mentally see. And that is, as Luke notes, that they “saw his face as the face of an angel.”
 
Unfortunately, many commentaries unnecessarily state what is compared here to a shining or radiant countenance, as if Stephen has already started to be glorified. Or some say that the illumination of God is coming forth from his countenance. For example, the Pulpit Commentary says that he was “illuminated with a Divine radiance.” There is no reason to assume anything like this, nor would it agree with what actually happens to Stephen towards the end of Chapter 7.
 
Rather, the idea being expressed here is one of confidence, serenity, discernment, being undisturbed by the challenge against him, and so on. Three examples where a similar expression is used will give the sense. None of these are referring to a supernatural shining or illumination. Rather, they speak of a human who is in control of his circumstances and exudes confidence –
 
“And Jacob said, ‘No, please, if I have now found favor in your sight, then receive my present from my hand, inasmuch as I have seen your face as though I had seen the face of God, and you were pleased with me.’” Genesis 33:10
 
“Your maidservant said, ‘The word of my lord the king will now be comforting; for as the angel of God, so is my lord the king in discerning good and evil. And may the Lord your God be with you.’” 2 Samuel 14:17
 
“And he has slandered your servant to my lord the king, but my lord the king is like the angel of God. Therefore do what is good in your eyes.” 2 Samuel 19:27
 
Life application: It is true that angels (messengers) are seen at times in Scripture to have a radiance that is beyond human, but when that is the case, it is also explicitly stated. At other times, angels – even the angel of the Lord (meaning the eternal Christ) – appear completely human. So much is this the case that the one who sees Him will not even realize He is the Lord. For example, this is seen in Judges 6.
 
When something is beyond what is normally experienced, it will say so. And so, as you read the Bible, consider each passage just as it is presented, just as if you were reading any normal book. When the sensational comes, it will be explained in the text. This is actually an important lesson because the more sensational we make the passage in our own minds (or as someone has presented it), the less it may be reflecting what the actual intent is.
 
In this state, the Bible becomes something that goes beyond a book about the redemption of man, and the focus becomes like a Hollywood movie. This type of approach is hugely popular, and videos like this will get countless views, but the people are also desensitized to the main point of what Scripture is telling us.
 
God loves us, God sent His Son (in an otherwise unremarkable human form) in order to redeem us, and we are being brought back to Him through His wonderful program of redemption. That alone is the most sensational news of all! Let us not miss the beauty of God’s workings by going off into many over-sensationalized paths. 
 
What a treasure! What a gift! What a marvelous wonder is Your word, O God. It gives us the details of the most glorious thing we could imagine. It tells us of restoration with You through Jesus Christ our Lord. Thank You for what this precious word conveys concerning Him! Amen.