BIBLE IN TEN

Acts 7:18

Sunday, 24 April 2022
 
till another king arose who did not know Joseph. Acts 7:18
 
As was noted in the previous verse, it said that “when the time of promise drew near which God had sworn to Abraham, the people grew and multiplied in Egypt.” From there, and in accord with the detailed narrative of Exodus, Stephen continues by saying, “till another king arose.”
 
The identity of this king is debated, even today. In his commentary, Albert Barnes gives some possibilities –
 
“It has commonly been supposed to have been the celebrated Rameses, the sixth king of the eighteenth dynasty, and the event is supposed to have occurred about 1559 years before the Christian era. M. Champollion supposes that his name was Mandonei, whose reign commenced in 1585 b.c., and ended 1565 years before Christ (Essay on the Hieroglyphic System, p. 94, 95). Sir Jas. G. Wilkinson supposes that it was Amosis, or Ames, the ‘first’ king of the eighteenth dynasty (Manners and Customs of the Ancient Egyptians, vol. 1, pp. 42, 2nd ed.). ‘The present knowledge of Egyptian history is too imperfect to enable us to determine this point’ (Prof. Hackett).”
 
Though the history of Egyptian rulers is much more fully known today, there is still debate on who the king was. Much of this depends on a person’s view of when the events of the biblical narrative actually took place. Regardless of this, it is relevant to understand that the word translated as “another” signifies another of a different kind. HELPS Word Studies defines it as, “héteros (‘another but distinct in kind’) stands in contrast to /állos (‘another of the same kind’). ... [it] ‘emphasizes it is qualitatively different from its counterpart (comparison).’”
 
As such, this is a king, meaning a Pharaoh, that is distinctly different from the one that had previously ruled. Pharaoh at Joseph’s time was accommodating to the Israelites. However, and as will be noted by Stephen, this one will not be. That begins to be reflected in the next words, saying, “who did not know Joseph.”
 
The idea here could be either figurative or literal. If literal, it would mean he was unaware of the rule of the previous Pharaoh. This is unlikely as historical records would have been kept, and there was only a period of sixty-four years from the death of Joseph until the time of the birth of Moses.
 
What is more likely is that the word “know” is to be taken figuratively, as the word in Hebrew, yada, is often used. The Greek word used here, eidó, can also be used in a figurative sense. As such, it would mean that he did not recognize, or care about, the type of rule the previous Pharaoh acknowledged.
 
In other words, and as a suitable example, the founding fathers of the US had a certain type of rule which guided them. It was based on morality, Christian principles, personal industry and accountability, limited government, and so on. To sum them up, we might say, “Men of character.”
 
In contrast to that, one could name any modern democrat president and say he does not “know” or “care about” the type of leaders of the past. Instead, their decisions are based on perversion, anti-Christian principles, collectivism, no accountability for criminal behavior, government control, and so on. To sum them up, we might note them as “Moral minuscules.”
 
This is the type of contrast seen between the two kings. As such, there will be a completely different type of rule over his kingdom. The verse now quoted by Stephen comes from Exodus 1:8 –
 
“Now there arose a new king over Egypt, who did not know Joseph.”
 
Life application: Because the commentary above touched upon the thought of good leaders and crummy ones, it is worth noting that if you live in a country where you have a right to vote, when you fail to do so and you then have a crummy leader elected over you (at whatever level of government), you are part of the problem. In the end, you have only yourself to blame for not being an active participant in the process which you have a right and a duty to engage in.
 
And more, by withholding one’s vote, that person is – by default – supporting whoever the elected official will be. It is worthy to note the words of James in such a situation –
 
“Therefore, to him who knows to do good and does not do it, to him it is sin.” James 4:17
 
It is reasonable to assume that through inaction, the one who does not work against the wicked, when he has the opportunity to do so, will be held accountable for his chosen path. It is a sobering thing to consider when human life, personal property, and common morality are at stake. Take time to consider this and work to correct that which is evil by exercising your vote. If your candidate loses, it does not mean you didn’t try. Your efforts may have not succeeded, but they were also not in vain.
 
Lord God, how we would love to return to the days of sanity in government and morality within our society. And maybe it will happen. Or it may be that the country in which we live is destined to become as corrupt as the world before the flood. We are almost there already, for sure. No matter what, may we be willing to work against the rising tide of wickedness while we are able. Amen.
 

Acts 7:17

Saturday, 23 April 2022
 
“But when the time of the promise drew near which God had sworn to Abraham, the people grew and multiplied in Egypt Acts 7:17
 
The previous verse detailed the highly complicated statement from Stephen concerning the purchase of land by Abraham. With that stated, Stephen now continues with another note concerning Abraham. This helps to confirm the evaluation of the previous verse. The narrative is concerning the land of promise and how it is connected to him personally. It explains why Stephen mentioned things the way he did. With that understood, Stephen says, “But when the time of the promise drew near.”
 
This is obviously speaking about the chosen line of inheritance, meaning the line of Jacob through his sons, during their stay in Egypt. It is based on the words of verse 7:15 that said, “So Jacob went down to Egypt; and he died, he and our fathers.”
 
God had said to Abraham “that his descendants would dwell in a foreign land, and that they would bring them into bondage and oppress them” (verse 7:6). That included both Canaan and Egypt. With the time in Egypt drawing to a close, Stephen notes, “which God had sworn to Abraham.”
 
The promise is noted in verse 7:5. Even though Abraham did not receive even as much as the step of a foot, God had promised the land of Canaan to him as a possession. The details about the timing and events were then conveyed and the covenant sign (circumcision) was then noted. After that came many more details concerning how Israel wound up in Egypt, but the connection to Canaan, though seemingly in the background, remained central to everything Stephen was relaying.
 
The entire thought was centered on the promise to Abraham, inclusive of Abraham’s purchase of the land from Hamor the father of Shechem. It is at this time, where the promise to Abraham was to come after four hundred years – and which included bondage and oppression – that “the people grew and multiplied in Egypt.”
 
The exponential growth in Egypt became a central point in the ongoing narrative. That will be seen in the verses to come. But noting it shows this. Israel is no longer a small clan of people consisting of seventy-five relatives. Rather, it has grown into a great multitude. How the Egyptians would deal with such a large group will be conveyed in the verses ahead by Stephen.
 
Life application: Stephen is chronicling the history of his people to the leaders of his people. He isn’t doing this to show them what a great historian he is. He is doing so as an indictment against them for not seeing what God is trying to convey, right from their own history.
 
Many key events in their history, in which God dealt with them intimately, are recorded as being outside of the land of Canaan. They are also prior to the law of Moses. The fact that the promise of the inheritance is prior to the law, and that many of the interactions with God are outside of the inheritance, should clue the leaders of Israel into the fact that Canaan is only typical of something else.
 
Further, that the promise was made prior to the law should clue them in that obtaining it cannot be by law observance. As it was given by promise (an act of grace), and the law is contrary to grace, then the law must simply be a tool to teach the people of Israel their need for grace. Paul explains this quite clearly in Galatians 3.
 
What Stephen is relaying in what may seem to us as somewhat obscure words is something that should have been perfectly understandable to his audience. But even if it went right over their heads, more lessons from Stephen will be forthcoming that will continue to demonstrate Israel’s constant resisting of the Holy Spirit.
 
As this is so, and as the Holy Spirit is intending to highlight the work of God in Christ, then it is no wonder that they missed the significance of Christ Jesus when He came. Keep thinking about how God is revealing Christ in the pages of the Bible as you read. That is the main focus of what God wants us to see.
 
Lord God, the way the Bible is written, it just keeps giving us new things to think about. Even after thousands of years of it being read and studied, new insights continue to come forth. What a precious treasure Your word is. May we be willing to consider it and to apply its precepts to our lives each and every day we live!  Amen.
 

Acts 7:16

Friday, 22 April 2022
 
And they were carried back to Shechem and laid in the tomb that Abraham bought for a sum of money from the sons of Hamor, the father of Shechem. Acts 7:16
 
The previous verse noted Jacob going down to Egypt, dying, and then also the fathers (meaning the sons of Israel) also died. Now Stephen turns to something that is out of order in the chronology, but it is a point that reflects an event that occurred with the fathers after their deaths, and so he mentions it now. However, it is a verse that is exceedingly confusing, even to the point where many scholars state it is actually a contradiction or a mistake. Stephen begins by saying, “And they were carried back to Shechem.”
 
The question here is, “Who is this referring to?” If it is referring to Joseph, Jacob, and the fathers, then there becomes a great difficulty in the text. If it is referring to Joseph and the fathers, then there is much less difficulty in what is said. In the previous commentary, this translation was suggested, offsetting Jacob (who represents all of Israel) in parenthesis –
 
“Then Joseph sent and called his father Jacob and all his relatives to him, seventy-five people. (So Jacob went down to Egypt.) And he [Joseph] died, he and our fathers.”
 
For now, first and foremost, this is referring explicitly to what is noted as the book of Genesis ends –
 
“And Joseph said to his brethren, ‘I am dying; but God will surely visit you, and bring you out of this land to the land of which He swore to Abraham, to Isaac, and to Jacob.’ 25 Then Joseph took an oath from the children of Israel, saying, ‘God will surely visit you, and you shall carry up my bones from here.’ 26 So Joseph died, being one hundred and ten years old; and they embalmed him, and he was put in a coffin in Egypt.” Genesis 50:24-26
 
What Joseph requested is noted as fulfilled in Joshua 24 –
 
“The bones of Joseph, which the children of Israel had brought up out of Egypt, they buried at Shechem, in the plot of ground which Jacob had bought from the sons of Hamor the father of Shechem for one hundred pieces of silver, and which had become an inheritance of the children of Joseph.” Joshua 24:32
 
Nothing is said in the Old Testament concerning the bones of the fathers being carried back. The promise was only made to Joseph, and it was right that Joshua recorded it. However, it is logical that all of the fathers would be carried back for burial, and there are extra-biblical writings that state this is so. The fact that Stephen says it, and that the council did not object, also stands as a witness that it is so. Hence, it can be agreed upon that Stephen’s words reflect what occurred. With that noted, Stephen continues with, “and laid in the tomb that Abraham bought.”
 
Abraham’s name being included here is the problematic portion of the words. Only one purchase of a tomb by Abraham was recorded in Scripture, and that is found in Genesis 23. It is referring to the purchase of the cave of Machpelah in Hebron from Ephron the Hittite. Because of this, Jacob is almost always figured into the commentary of scholars. That would be erroneous. Jacob’s burial is clearly recorded in Genesis 50. He was buried prior to the years of bondage. But because Abraham is mentioned, the assumption is that it is somehow speaking of the cave of Machpelah in Hebron. But then Stephen continues, by saying, “for a sum of money from the sons of Hamor, the father of Shechem.”
 
The purchase of land from Hamor, the father of Shechem, has already been noted above in the quote from Joshua. But it was Jacob, not Abraham, that was mentioned. So, the logic is that either Stephen used the wrong name (Abraham), or that he used the wrong location (the land bought in Shechem). However, if Jacob is excluded from the thought of those whose bones were carried back and buried, as should be the case, it resolves the first problem. It is only speaking of the fathers (meaning Joseph and his brothers), and it is only speaking of the land in Shechem.
 
Understanding this, the only confusion is why it says “Abraham” instead of “Jacob” in regard to the purchase. In Genesis 12, it says the following –
 
“Abram passed through the land to the place of Shechem, as far as the terebinth tree of Moreh. And the Canaanites were then in the land.7 Then the Lord appeared to Abram and said, ‘To your descendants I will give this land.’ And there he built an altar to the Lord, who had appeared to him.” Genesis 12:6, 7
 
As such, it can be inferred, even if it is not stated, that Abraham purchased the land before building an altar. But even if he did not, Stephen has noted Abraham concerning the land and the future inheritance several times. He will note him again in the coming verse as well. With that understood, Genesis 33 says this of Jacob –
 
“Then Jacob came safely to the city of Shechem, which is in the land of Canaan, when he came from Padan Aram; and he pitched his tent before the city. 19 And he bought the parcel of land, where he had pitched his tent, from the children of Hamor, Shechem’s father, for one hundred pieces of money. 20 Then he erected an altar there and called it El Elohe Israel.” Genesis 33:18-20
 
This is the same location as where Abraham was, and Jacob probably erected his altar in the same location as did Abraham. In this, and because Jacob is descended from Abraham, his building of the altar and buying of the land is an act of confirming what Abraham had done. As such, the purchase by Jacob can be said to have been made by Abraham.
 
And this is not without precedent elsewhere in Scripture. Abraham gave a tenth of his spoils to Melchizedek in Genesis 14. And yet, the author of Hebrews says that because of this, the tithes of Israel are paid through Abraham to Melchizedek.
 
“Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils. 5 And indeed those who are of the sons of Levi, who receive the priesthood, have a commandment to receive tithes from the people according to the law, that is, from their brethren, though they have come from the loins of Abraham; 6 but he whose genealogy is not derived from them received tithes from Abraham and blessed him who had the promises. 7 Now beyond all contradiction the lesser is blessed by the better. 8 Here mortal men receive tithes, but there he receives them, of whom it is witnessed that he lives. 9 Even Levi, who receives tithes, paid tithes through Abraham, so to speak, 10 for he was still in the loins of his father when Melchizedek met him.” Hebrews 7:4-10
 
A similar type of event has occurred now with Abraham and Jacob. Being so, the purchase of the land by Jacob is a confirmation of the right to the land. It is considered a purchase by Abraham – this would be true whether Abraham originally paid money for the land or not. Abraham, by building an altar, was making a claim on the land for the Lord.
 
The author of Hebrews didn’t just arbitrarily make up the thought of a son paying through the loins of his father, but it would have been an understood precept because of its logical nature. The evidence of this is that the council did not argue the matter. They understood that the land was claimed by Abraham as an altar for the Lord. Jacob confirmed this by first buying the land and then building (rebuilding) the altar of Father Abraham.
 
Life application: Jacob was in the loins of his father Abraham when Abraham erected the altar in Genesis 12. In this, what he has done belongs to him and thus it belongs to his descendants unless it is transferred from him somehow, such as being sold, given away or lost in war, or so on.
 
If Abraham was considered to have owned the land, that land will be passed to the son when it is either gifted to him or when the father dies. But if there is no record of a purchase of the land, there may be a sum later paid to confirm the ownership of that land. If so, that payment would be credited to the past times when the claim had been made by the father.
 
Jacob may have said, “Hamor, I am paying for this land my grandfather claimed when he built an altar on it. I would now like to build an altar on it. To ensure that there is no conflict with you, I am confirming Abraham’s claim by buying the land from you, which you also claim as yours.” In accepting the money, Hamor confirms the land is now Jacob’s. Thus, it would settle all disputes as to who owned it. But the original owner would still be considered by Jacob to be Abraham. Hence, Jacob’s money is credited by him to his father Abraham. 
 
In this, we can see that there is no contradiction or conflict in Stephen’s words. What he has said was fully understood by the council. They allowed him to continue with his discourse without correction or interruption demonstrating that they accepted his words.
 
Lord God, Your word is filled with wonder and delight. It is a treasure house of wisdom and joy! Thank You for Your word that challenges us to seek out its depths and to more fully appreciate the wisdom and care You put into it. Yes, thank You for Your precious word. Amen.

Acts 7:15

Thursday, 21 April 2022
 
So Jacob went down to Egypt; and he died, he and our fathers. Acts 7:15
 
The previous verse noted Joseph’s call for Jacob and his relatives to come down to Egypt. With that said, Stephen continues with, “So Jacob went down to Egypt.”
 
That is recorded in Genesis 46 –
 
“So Israel took his journey with all that he had, and came to Beersheba, and offered sacrifices to the God of his father Isaac. 2 Then God spoke to Israel in the visions of the night, and said, ‘Jacob, Jacob!’
And he said, ‘Here I am.’
3 So He said, ‘I am God, the God of your father; do not fear to go down to Egypt, for I will make of you a great nation there. 4 I will go down with you to Egypt, and I will also surely bring you up again; and Joseph will put his hand on your eyes.’
5 Then Jacob arose from Beersheba; and the sons of Israel carried their father Jacob, their little ones, and their wives, in the carts which Pharaoh had sent to carry him. 6 So they took their livestock and their goods, which they had acquired in the land of Canaan, and went to Egypt, Jacob and all his descendants with him. 7 His sons and his sons’ sons, his daughters and his sons’ daughters, and all his descendants he brought with him to Egypt.” Genesis 46:1-7
 
Stephen’s words skip over a lot of the Genesis narrative by next stating, “and he died.” It is a simple statement of fact. Stephen’s main words are focused on several points. One is that there has always been strife coming from the people of Israel, especially against the leadership – be it the Lord, the law, or Moses who issued forth the law of the Lord.
 
The other is that God’s revelation of Himself is not confined to either the temple or the land of Israel, but that a great deal of what is recorded came outside of the land. The Lord is the God of the whole world. His word and His authority stretch out beyond mere physical borders. As the life of Jacob in Egypt has nothing to add to these concepts that Stephen is developing, he simply cites the fact that he went to Egypt. From there, he continues by saying, “he and our fathers.”
 
Again, it is a simple statement of fact to close the point he had made concerning the patriarchs’ time in Egypt. Who “he” is referring to here should be questioned. Is this referring to Jacob or Joseph? The previous verse says that Joseph sent and called Jacob and his relatives down to Egypt. It then said, “So Jacob went down to Egypt.” Then it says, “And he died, he and our fathers.” Jacob is the nearest antecedent, but the clause could also be parenthetical. Thus, Joseph would be the subject now, for example –
 
“Then Joseph sent and called his father Jacob and all his relatives to him, seventy-five people. (So Jacob went down to Egypt.) And he [Joseph] died, he and our fathers.”
 
This is quite possible, and it has an important bearing on what will be said in the next verse. As for now, the main focus has been Joseph’s not being recognized for who he was and that it was only on the second visit that he revealed himself to his brothers. Stephen is hinting to the council that they are no different than their fathers who could not perceive the truth of who was standing right in front of them when Jesus came.
 
As for the death of Jacob, that is recorded in Genesis 49:33, saying, “And when Jacob had finished commanding his sons, he drew his feet up into the bed and breathed his last, and was gathered to his people.” The note of the death of “the fathers” is found in Exodus 1:6, saying, “And Joseph died, all his brothers, and all that generation.”
 
Life application: Stephen’s speech, like all of the Bible, focuses on that which is relevant to the narrative. Anything that is not relevant is overlooked. When Genesis 10 mentions a people group, there is a purpose for it. They may never be mentioned again in the Bible, or they may be referred to in a general sense, but that people group’s overall history will be irrelevant to the immediate plan of redemption and so nothing more is detailed about them.
 
The Chinese people, for example, are one of the most populous people groups on earth. But other than listing their first father in Genesis 10:17, they are only possibly referred to again in the all-inclusive statement “the kings of the east” mentioned in Revelation 16:12. And that verse may not be referring to them at all.
 
This doesn’t mean God doesn’t care about the Chinese people. They are certainly to be included in John 3:16, Matthew 28:19, and so on. But their history is otherwise irrelevant to the redemptive narrative. And so, they are not mentioned. Stephen’s speech follows this idea. What is necessary to make his point is stated. That which is not is simply closed out with a few simple words or it is completely ignored.
 
Keeping our focus on what is primary as we read the Bible will help us to keep from getting into strange teachings that profit nothing. For example, the Bible is not about the redemption of angels. And yet, there are teachers that spend an inordinate amount of time dealing with exactly that subject. In the process, and certainly because of their skewed focus, they make wild speculation and come to incorrect conclusions about what God is doing.
 
Keep the main narrative in mind. Focus on what God is revealing. In doing this, a lot of time that may be wasted will instead be productive. Above all, keep asking, “How does this point to Jesus.” God is revealing Himself in Christ for the reconciliation of the world. Keep that in mind as you read this treasure.
 
Yes, Lord God! It is so wonderful to contemplate Your word and to think about what You are telling us in it. Help us to keep our focus in line with what You want us to see. Help us to understand the glory of what You are doing in the stream of human existence to bring us back to Yourself. Amen.

Acts 7:14

Wednesday, 20 April 2022
 
Then Joseph sent and called his father Jacob and all his relatives to him, seventy-five people. Acts 7:14
 
The previous verse noted that in the second time meeting between Joseph and his brothers, he was made known to them. Further, it said, “and Joseph’s family became known to the Pharaoh.” With that come words that are at first perplexing based on a reading of the Hebrew Scriptures. That begins with, “Then Joseph sent and called his father Jacob.”
 
This part of the verse is without complication. It is found recorded in Genesis 45 –
 
“And Pharaoh said to Joseph, ‘Say to your brothers, “Do this: Load your animals and depart; go to the land of Canaan. 18 Bring your father and your households and come to me; I will give you the best of the land of Egypt, and you will eat the fat of the land. 19 Now you are commanded—do this: Take carts out of the land of Egypt for your little ones and your wives; bring your father and come. 20 Also do not be concerned about your goods, for the best of all the land of Egypt is yours.”’” Genesis 45:17-20
 
With that, and according to the word of Pharaoh, Joseph sent his brothers back to Canaan to gather the family and bring them to reside in Egypt. From there, Stephen continues, saying, “and all his relatives to him.”
 
This was included in the words of Pharaoh. Not only was Jacob called to come, but everyone directly related to him as well was welcomed. With this detail given, Stephen then speaks forth words that complicate the narrative, “seventy-five people.”
 
The Bible often gives specific details, and they are provided for a reason. In the Hebrew text, the account says –
 
“All the persons who went with Jacob to Egypt, who came from his body, besides Jacob’s sons’ wives, were sixty-six persons in all. 27 And the sons of Joseph who were born to him in Egypt were two persons. All the persons of the house of Jacob who went to Egypt were seventy.” Genesis 46:26, 27
 
There is a five-person discrepancy between the two. However, this is not an impossible-to-solve dilemma. First, the Greek reads, “in souls seventy-five.” The preposition “in” expresses a sum total of all who are included in the family. In the Greek translation of Genesis 46:27, it reads, “And the sons of Joseph, who were born to him in the land of Egypt, were nine souls; all the souls of the house of Jacob who came with Joseph into Egypt, were seventy-five souls.” Of this, Albert Barnes notes –
 
“This number is made out by adding these nine souls to the 66 mentioned in Genesis 46:26. The difference between the Septuagint and Moses is, that the former mentions five descendants of Joseph who are not recorded by the latter. The ‘names’ of the sons of Ephraim and Manasseh are recorded in 1 Chronicles 7:14-21. Their names were Ashriel, Machir, Zelophehad, Peresh, sons of Manasseh; and Shuthelah, son of Ephraim. Why the Septuagint inserted these, it may not be easy to see. But such was evidently the fact; and the fact accords accurately with the historic record, though Moses did not insert their names. The solution of difficulties in regard to chronology is always difficult; and what might be entirely apparent to a Jew in the time of Stephen, may be wholly inexplicable to us.”
 
Stephen, being a Grecian Jew, would have used the Septuagint, thus following that reckoning. This is often the main text cited by Jesus and the apostles elsewhere as well. Despite deviating from the Hebrew Text, the Septuagint was translated by scholars who had suitable information at hand to make a determination at the time of their translation to note what was not yet fully recorded at the time of Moses. The original rendering may have been included as a margin note that does not exist in subsequent copies, or there may be some other reason for the diversion.
 
No matter what, there is a reliable source for Stephen’s words, and it goes unchallenged as he continues his discourse. As such, it was considered an accepted statement at the time he stood before the council. By using the term “in souls seventy-five,” it certainly allows for the inclusion of those grandsons of Jacob mentioned above in Barnes’ commentary.
 
The number five is the number of grace. It may be, and this is mere supposition, that the additional five being included in the latter genealogical record is a note of grace that their birth in Egypt, having never even been to the land of Canaan, does not dismiss them from the rights of membership into the family.
 
Life application: Throughout Scripture, there are issues that are often quite complicated. The easy path is to dismiss such things as scribal errors, later insertions, or outright misstatements. However, that does not necessarily have to be so. We have to consider what is going on in the word from a global perspective. It is true that at the time of Moses seventy souls were recorded. But the adoption of Manasseh and Ephraim by Joseph, would bring their sons directly into the immediate family of Jacob, as accepted grandsons.
 
To just jump ahead and call out, “Error!” without checking the details may show a lack of contemplation on our part. Even the clear text is often extremely complicated. How much more when we come to things that are not so clear. In the end, the record of Stephen’s words is in accord with Scripture that precedes the coming of Christ, and what he says goes unchallenged by the highest religious council in Israel. As such, what he says must be considered acceptable – both to that council at the time and to us in our studies today.
 
Be confident of the word! It is given to us as a story of loving redemption, and it stands as a witness against those who shun it as well as a witness of faithfulness to those who hold fast to it.
 
Heavenly Father, the Bible stands as a witness both for and against those who interact with it. Help us to be faithful in our consideration of it. Likewise, help us to cherish it always. May it be a witness for us on the day when we stand before You that we faithfully held to its words. Thank You, O God, for this precious word of life. Amen.

Acts 7:13

Tuesday, 19 April 2022
 
And the second time Joseph was made known to his brothers, and Joseph’s family became known to the Pharaoh. Acts 7:13
 
The previous verse spoke of Jacob hearing of grain in Egypt, and so he sent out his sons (the fathers) in order to obtain grain. Now, immediately after that, Stephen says, “And the second time.”
 
Stephen has skipped over a great deal of the Genesis story in order to come to this thought. He never mentions many important details of the first visit or what transpired after it. His words allow his audience to mentally insert everything that they already knew from their recorded history. He speaks only of the details of this second visit where “Joseph was made known to his brothers.”
 
Because of his selection of such a small portion of the words of what occurred in Genesis, Stephen is surely asking the council to consider what he is focusing on, which is the fact that the brothers, who represent the tribes of Israel, did not recognize their own brother – their own kin – when they stood before him. Only on their second visit was who he was revealed to them.
 
Stephen is on trial for his witness concerning Jesus, who he claims is the Messiah of Israel. The leaders of Israel, who represent the people of Israel, did not realize who they had been in the presence of. Now, He is gone, the implication is that He will only be truly revealed to them on His second advent.
 
This pictorial story in Genesis is not without a prophetic confirmation in their own Scriptures. Zechariah prophesies of exactly this –
 
“And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn.” Zechariah 12:10
 
The Lord came and they pierced Him. For them to “look” on Him means that He has appeared to them again. It speaks of His second advent. Israel has just not yet realized the implication of either the pictures in Genesis or the prophecy in Zechariah. They rejected the words of Stephen and the apostles, and they are blinded to the truth of who Jesus is at this time. Next, Stephen says, “and Joseph’s family became known to the Pharaoh.”
 
Joseph was placed over all of Pharaoh’s house. As Jesus is claimed to be the Messiah by Stephen and the others, and as Stephen is equating Joseph to Jesus, the implication is perfectly clear. Stephen, by inspiration of the Spirit, is saying that those standing before him are not “known” to God. They have forsaken Him, and He has forsaken them. They represent the people, and thus the nation itself is rejected by Him until the time of Christ’s second advent.
 
Life application: To understand what is going on in the world today as far as the redemptive narrative, meaning God’s focus on the people of the world in relation to their redemption, it becomes much clearer when the stories of the Pentateuch are properly understood. In following them, and in understanding the details there, the entire history of Israel opens up and becomes clear.
 
And what becomes evident is that during Israel’s time between the two advents of Christ, God has not simply stopped the redemptive process. Rather, He has allowed it to continue unabated through another group of people. In the Song of Moses, it says –
 
“They have provoked Me to jealousy by what is not God;They have moved Me to anger by their foolish idols.But I will provoke them to jealousy by those who are not a nation;I will move them to anger by a foolish nation.” Deuteronomy 32:21
 
Paul then cites that passage from Deuteronomy in Romans 10 to show that Moses is referring to Israel’s rejection of the Lord, and of the Lord’s turning to the Gentiles during Israel’s time of being rejected by the Lord –
 
“But they have not all obeyed the gospel. For Isaiah says, ‘Lord, who has believed our report?’ 17 So then faith comes by hearing, and hearing by the word of God.
18 But I say, have they not heard? Yes indeed:
‘Their sound has gone out to all the earth,And their words to the ends of the world.’
19 But I say, did Israel not know? First Moses says:
‘I will provoke you to jealousy by those who are not a nation,I will move you to anger by a foolish nation.’
20 But Isaiah is very bold and says:
‘I was found by those who did not seek Me;I was made manifest to those who did not ask for Me.’
21 But to Israel he says:
‘All day long I have stretched out My handsTo a disobedient and contrary people.’” Romans 10:16-21
 
Paul, a Jew and a Pharisee fully trained in the Hebrew Scriptures – and who then came to a saving knowledge of Jesus Christ – was able to see exactly what God was doing and to see that God had already shown Israel, in their own Scriptures, what would come to pass.
 
The lesson for us is to look at the Old Testament Scriptures as either types and pictures of things to come or as prophecies that are to be taken literally. We are not to insert ourselves where we don’t belong (such as saying we are now Israel) when the word is not speaking to us. Israel is Israel and the nations are the nations. Keeping these distinctions separate is of paramount importance.
 
Read the passage from Romans again and note who Paul is speaking to (the Gentiles/the nations). Then note who is being referred to in each section (the nations or Israel). Paul clearly makes a distinction between the two because the Scriptures had already done so. The error of the Jehovah’s Witnesses, the error of the Mormons, the error of replacement theology proponents, and so on, is the error of inserting themselves into verses that apply to Israel, not the Gentiles.
 
A problem arises, however, when groups actually claim to be the lost tribes of Israel. In doing that, they are no longer saying, “We are Gentiles who have now become ‘spiritual Israel.’” Instead, they are actually claiming to be the race of people who are Israel. If that is so, then another tact needs to be taken with them. As they claim to be Israel, and as Paul has clearly stated that Israel is blinded to this day (Romans 11:7, Romans 11:25, and 2 Corinthians 3:14), then that means they should not be listened to because, “Who wants to follow a blind guide?”
 
Either way, reject these people’s doctrine. Israel has yet to receive its Messiah, the Gentiles are currently carrying the spiritual banner and – someday – Jesus will be revealed to His long-lost brethren.
 
Lord, help us to have a right and proper understanding of what You are doing in the history of redemption. By knowing what is going on in the world in relation to Your word, we can more clearly understand the timeline of what lies ahead as well. Help us to be responsible with Your word and what it so carefully details. Amen.

Acts 7:12

Monday, 18 April 2022
 
But when Jacob heard that there was grain in Egypt, he sent out our fathers first. Acts 7:12
 
The previous verse noted the famine that came all over the land of Egypt and Canaan leaving no sustenance for the fathers. With that, Stephen now says, “But when Jacob heard that there was grain in Egypt.”
 
As noted in the previous verse of the Acts commentary, that is specifically recorded in Genesis 42 –
 
“When Jacob saw that there was grain in Egypt, Jacob said to his sons, ‘Why do you look at one another?’” Genesis 42:1
 
The idea of them looking at one another conveys a sense of futility. There is nothing to harvest, there would be no grassy fields for the animals to graze on, and so on. Because of this, they just sat looking at one another, probably thinking, “Maybe one of them has an idea of what to do.” In such a destitute state, Jacob finally spoke up. As Stephen says, “he sent out our fathers first.”
 
Again, that is recorded in the next verse of Genesis 42 –
 
“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 42:2
 
In obedience to his word, the following is then recorded –
 
“So Joseph’s ten brothers went down to buy grain in Egypt. 4 But Jacob did not send Joseph’s brother Benjamin with his brothers, for he said, ‘Lest some calamity befall him.’ 5 And the sons of Israel went to buy grain among those who journeyed, for the famine was in the land of Canaan.” Genesis 42:3-5
 
The rest of Genesis 42 continues the narrative of their first trip to Egypt. They stood before Joseph not knowing it was him. During their time in his presence, several events took place that caused trouble among the brothers leaving Jacob in a state of great agitation when they returned to him. Despite these things, the famine was long and drawn out, and it would necessitate another trip to Egypt at some point just to survive.
 
Life application: Stephen continues to choose highlights of Israel’s history, carefully selecting events that clearly point to Jesus as the Messiah and that what happened to Jacob and his sons (inclusive of Joseph) clearly mirrored events that happened or would happen to Israel at the coming of Jesus or in His anticipated return.
 
God has taken real people, real historical events, and carefully recorded words to provide typological hints of what would happen in the coming of the promised Messiah. Unless these stories are read from that perspective, they might be curious oddities, but they otherwise seem irrelevant or unconnected to anything else. But when they are taken in their proper light, they clearly reveal a great story of what is going on in the history of man’s redemption.
 
When reading the word, keep asking yourself, “How does this point to Jesus?” If you have enough of an understanding of the rest of the word, it is bound to come into focus. God has given us this word to see His working in and through Christ. Let us remember this as we read and consider it.
 
How wonderful and uplifting is Your word, O God! It always brings forth new and exciting things for us to consider, even if we have read it many times, new insights come forth just when we need them in our own lives. Thank You for giving us this word of wisdom and inspiration. Thank You for Your word, O God. Amen.
 

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.