BIBLE IN TEN

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.

Acts 6:14

Tuesday, 5 April 2022
 
for we have heard him say that this Jesus of Nazareth will destroy this place and change the customs which Moses delivered to us. Acts 6:14
 
False witnesses were presented before the council to speak against Stephen. They began with “This man does not cease to speak blasphemous words against this holy place and the law.” They will now state the actual words they claim Stephen said. That begins with, “for we have heard him say.”
 
In order to make a charge of blasphemy against another, the words that are claimed to have been said must be presented. Further, according to the law, there had to be at least two or three witnesses in order for the words to be accepted as true. Hence, they say “we.” It is not that two false witnesses have come forward, each with his own different statement. Rather, they combine their voices into one accusation. When this is not done, the charges cannot be accepted. This was seen at the trial of Jesus –
 
“Then some rose up and bore false witness against Him, saying, 58 ‘We heard Him say, “I will destroy this temple made with hands, and within three days I will build another made without hands.”’ 59 But not even then did their testimony agree.” Mark 14:57-59
 
There must be a minimum number of witnesses, and if they are making the same charge, the charge must be consistent with any others coming forward with the same accusation. In this case, they jointly state their words, saying, “that this Jesus of Nazareth will destroy this place.”
 
The first point of these words concerns the way the Greek is structured, there is great contempt for the name they refer to – “Jesus of Nazareth, this.” It sets the tone for their testimony as being biased against the Lord. Also, there are two possible references to what they are speaking about –
 
Jesus answered and said to them, “Destroy this temple, and in three days I will raise it up.”
20 Then the Jews said, “It has taken forty-six years to build this temple, and will You raise it up in three days?”
21 But He was speaking of the temple of His body. 22 Therefore, when He had risen from the dead, His disciples remembered that He had said this to them; and they believed the Scripture and the word which Jesus had said. John 2:19-22
 
Then, as some spoke of the temple, how it was adorned with beautiful stones and donations, He said, 6 “These things which you see—the days will come in which not one stone shall be left upon another that shall not be thrown down.” Luke 21:5,6
 
In the first example, the reference – as John notes – was clearly to Jesus’ body. It is something that could be easily defended against because the apostles had already proclaimed that Jesus resurrected on the third day.
 
The second point to consider is what “this place” means. As noted in Acts 6:13, it could be either the temple or the entire city of Jerusalem. Jesus also said in Luke 21 –
 
 “But when you see Jerusalem surrounded by armies, then know that its desolation is near. 21 Then let those who are in Judea flee to the mountains, let those who are in the midst of her depart, and let not those who are in the country enter her. 22 For these are the days of vengeance, that all things which are written may be fulfilled. 23 But woe to those who are pregnant and to those who are nursing babies in those days! For there will be great distress in the land and wrath upon this people. 24 And they will fall by the edge of the sword, and be led away captive into all nations. And Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled.” Luke 21:20-24
 
Either way, Jesus did not say that he would destroy the temple or Jerusalem. Rather, His words were a prophecy against the temple and the city, confirming that they would be destroyed. As distasteful as that may be to the Jews listening to the charges, it is not something that they could condemn Stephen or anyone else over.
 
A comparable passage is found in Jeremiah 26:1-19. Jeremiah prophesied against the temple and the city, the people wanted to stone him to death, but then Scripture provided previous testimony that what Jeremiah prophesied would come to pass. Therefore, they could not stone him without being guilty of his blood.
 
With the first charge stated, the second charge is next given, saying, “and change the customs which Moses delivered to us.” Charles Ellicott says the following concerning these words –
 
“The words seem to have been used in a half-technical sense as including the whole complex system of the Mosaic law, its ritual, its symbolism, its laws and rules of life, circumcision, the Sabbath, the distinction of clean and unclean meats (Acts 15:1; Acts 21:21; Acts 26:3; Acts 28:17).”
 
He is correct in this analysis. It is an all-encompassing ending of the Mosaic Law. In whatever way Stephen worded his statement, it certainly included the words of Jesus that a New Covenant had been instituted. The author of Hebrews explains the meaning of this, and it is something that the young church took time to grasp. But it appears to be something that Stephen understood from the outset –
 
“In that He says, ‘A new covenant,’ He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away.” Hebrews 8:13
 
Again, the Jews may dislike what he has said, but it is nothing that was not already fully supported by their own Scriptures –
 
“Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah— 32 not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the Lord. 33 But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people. 34 No more shall every man teach his neighbor, and every man his brother, saying, ‘Know the Lord,’ for they all shall know Me, from the least of them to the greatest of them, says the Lord. For I will forgive their iniquity, and their sin I will remember no more.” Jeremiah 31:31-34
 
As this is the case, and as Jesus claimed to be the Initiator of that New Covenant, the burden of proof now rested on the council to prove that it was not so. Stephen has both past precedent and also the weight of prophecy in Scripture on his side, both from the same source – Jeremiah the prophet. When the accusations were rightly considered within the context of when and how Jesus spoke His words, there could be no doubt that Stephen was innocent of the charges against him.
 
Life application: The Bible is a big book, filled with wonderful stories, prophetic utterances, praises to God, insightful analyses of what God is doing in the stream of time and human existence, and so much more. It is a self-confirming word as well. One section may seem to bring in an impossible to resolve the dilemma, and then another section will come along and take care of the issue, confirming that the Lord is in control of things.
 
However, the only way you will ever be able to know how these various things are presented is to read your Bible. Until you read it, you cannot know the treasure and wonder that is to be found in it. It is God’s gift to you. Open it up and revel in it. You can start today by reading Jeremiah 26:1-19 which is referred to above.
 
How precious is Your word, O God! It is more delightful than the sweetest honey. Thank You for Your wonderful word. Amen.

Acts 6:13

Monday, 4 April 2022
 
They also set up false witnesses who said, “This man does not cease to speak blasphemous words against this holy place and the law; Acts 6:13
 
Stephen has been seized and brought to the council. Now that he stands before it, charges will be laid against him. However, Luke sadly notes that “They also set up false witnesses.” This is not unlike Jesus’ trial –
 
“Now the chief priests, the elders, and all the council sought false testimony against Jesus to put Him to death, 60 but found none. Even though many false witnesses came forward, they found none. But at last two false witnesses came forward 61 and said, ‘This fellow said, ‘I am able to destroy the temple of God and to build it in three days.’” Matthew 26:59-61
 
The description of them as false witnesses is based upon twisting the words that he surely spoke in order to make them say something he actually would not have said. The charge is stated in this verse, but then the explanation of what is said will come in the next verse. They are words that bear some truth, and yet they are cunningly manipulated. For now, the charge is, “This man does not cease to speak blasphemous words.”
 
The word “blasphemous” is not in some ancient texts. Rather, it simply says, “This man does not cease to speak words.” Either way, the intent is the same. The false witnesses are making a claim based upon words only. Stephen has actually done nothing other than speak, and because this is so, his words can be easily manipulated to reflect something that will raise the ire of the council. The words they claim he has said are, first, “against this holy place.”
 
The meaning is “against the temple,” or the words may even extend to the holy city itself. Exactly what they claim Stephen said is yet to be noted, but it is true that the temple in particular, and the location of it in general, is considered holy –
 
The temple:
“O God, the nations have come into Your inheritance;Your holy temple they have defiled;They have laid Jerusalem in heaps.” Psalm 79:1
 
Jerusalem:
“Now the leaders of the people dwelt at Jerusalem; the rest of the people cast lots to bring one out of ten to dwell in Jerusalem, the holy city, and nine-tenths were to dwell in other cities. 2 And the people blessed all the men who willingly offered themselves to dwell at Jerusalem.” Nehemiah 11:1, 2
 
But the accusation doesn’t stop there. After noting that Stephen spoke words against “this holy place,” they next add, “and the law.”
 
The “law” specifically refers to the Law of Moses. It was considered as divinely inspired by the Lord and written out by Moses. This would explain the earlier words of verse 11 that said, “against Moses and God.” The law is the covenant that established Israel as the Lord’s people, and it is the foundation of their society, culture, and lives. Everything Israel did from day to day, throughout the months, annually, and even throughout their lives rotated around precepts found in the law. To speak against the law would be considered both blasphemous and treasonous.
 
Life application: To speak against the word of God by those who profess to be Christians is something that should not be tolerated. It is the document that establishes the faith, and it is the document that records what God has done, is doing, and will do in order to bring men back to Himself.
 
As it is the document that details this, the implication is that it is divinely inspired. If it is not so, then what is the basis for the faith of the Christian? Man’s word? If so, then how can it be an accurate record of God’s workings? In other words, the Bible is either the word of God or it is not. If it is not, then the person who claims to be a Christian, and yet dismisses it, is basing his faith on pretty much nothing.
 
And this will be true in varying degrees as well. Some claim that the first eleven chapters of Genesis are not an accurate record of what actually occurred. Some hold to the New Testament, but not the Old. And so on. And yet, these stances show a complete disconnect in how those people perceive God.
 
Jesus clearly held to the absolute integrity of the first eleven chapters of Genesis, as well as all of the Old Testament. The apostles did as well. And it is they who have explained the life of Jesus to us. Because of this, those who say that they believe in Jesus suddenly believe in a false (or maybe incompetent) Jesus. How can someone put their faith in a man who was wrong about something so basic as what the word of God actually contains? If this is so, He is not God. And if He is not God, then why on the earth would anyone follow Him?
 
The thinking is unclear at best, but it carries the same blasphemous undertones that are presented right in Acts 6:13. To speak against the word is to speak against Jesus who confirmed the word. It is a scary place to be while claiming to be a Christian. Have faith. Trust the word of God as it is presented, and let God sort out for you the things you may not currently understand when you come before Him.
 
Lord God, we may not understand everything that is in Your word, but we can take what it says as absolute truth when we accept it by faith. And so, help us to be people of faith. Your word confirms Your doings, and Your doings are bringing us back to You. Thank You for the glorious and precious gift that tells us of these things. Amen.

Acts 6:12

Sunday, 3 April 2022
 
And they stirred up the people, the elders, and the scribes; and they came upon him, seized him, and brought him to the council. Acts 6:12
 
Charges of speaking blasphemous words against Moses and God have been made against Stephen. With that, it now reads, “And they stirred up the people, the elders, and the scribes.” The word translated as “stirred up” is found only here in the Bible. It comes from two other words signifying “together” and “move.” As such, it is to take the entire mass and to stir, resulting in an excited mixture.
 
The sense then isn’t that it was just the common people, but even the elders and scribes had been stirred up. It was as if the entire population was brought to a frenzy. A good example of the resulting mayhem is found in Acts 21 and 22 where Paul found himself in a similar pickle as the people beat him and shouted accusations against him. There is somewhat of an irony in the matter though, because Paul refers to this exact event in Acts 6 & 7 while stating his case concerning Christ –
 
“And when the blood of Your martyr Stephen was shed, I also was standing by consenting to his death, and guarding the clothes of those who were killing him.” Acts 22:20
 
For now, the crowd around Stephen has been stirred up against him. Therefore, Luke next records, “and they came upon him.” The verb is an aorist participle and should be rendered, “and having come upon him.” That then naturally leads into the action whereby they “seized him.”
 
The word used here is found only in Luke and Acts. It is a compound word coming from sun (together with) and harpazó (to snatch away). In other words, it wasn’t that a group of people came upon him, and then one grabbed him. Rather, a whole group grabbed him. Maybe one took an arm while another took a leg. Pretty soon, he was lifted up and hauled away. Or it could be that they surrounded him like a mob, everyone laying a hand on him, and he was manhandled like someone in the process of being tackled in a football game.
 
The entire scene is active and alive as they jostled with their captive “and brought him to the council.” It is the same council that the apostles had been taken to, and it is the same council to which Jesus had been brought.
 
Life application: During the January 6 rally in Washington, there were people who stirred up the crowd, somewhat like what happened to Stephen. They were government informants and government operators who purposefully stirred up the people in order to later target those in the crowd as insurgents and insurrectionists.
 
Those who were otherwise innocent were brought into the fray and taken along with the miscreants who riled the people up in the first place. From there, those who actually stirred up the crowds were carefully ignored and any photos of them were excised from the public’s attention.
 
This is how such things get started. The tactics are recorded by Luke so that we can see that this is how humans work against one another in order to meet a set and perverse agenda. As this is so, it is wise to always be aware of your surroundings. If you suspect someone is stirring up the masses in order to incite them in an inappropriate way, be watchful and attentive to their actions.
 
This will probably become a more common tactic to be used against Christians in the days ahead. So, watch and be prepared to call out anyone who is seen to be setting up those of the faith for later accusation. Be alert and be ready to record any such person so that he can be identified when it is necessary to make a proper defense.
 
Heavenly Father, people have been wrongly accusing Your faithful all along. Help us to be prepared at such times to have a proper defense for our words and our actions. Today we have cameras on almost every phone. Help us to take advantage of them when needed so that we can single out such miscreants, thus protecting Your people from unjust accusations and harm. Amen.
 

Acts 6:11

Saturday, 2 April 2022
 
Then they secretly induced men to say, “We have heard him speak blasphemous words against Moses and God.” Acts 6:11
 
The words prior to this verse revealed that those of the Synagogue of the Freedmen were not able to resist the wisdom and the Spirit by which Stephen spoke. As this is so, they were obviously filled with jealousy, and they were also surely miffed at the surety of what he was saying, finding it wholly distasteful.
 
But this brings in an immediate problem. If Stephen’s words could not be resisted, and if they were based upon what is stated in Scripture, then what is stated in Scripture supports Stephen’s words. As this is so, who are they resisting? Stephen or the one Stephen is proclaiming. But the situation is unpalatable to them and so Luke records, “Then they secretly induced men.”
 
The word translated as “secretly induced” is found only here in Scripture, hupoballó. It comes from hupo, meaning “under,” and balló, signifying “to cast down.” As such, it gives the sense of throwing something in stealthily or introducing by collusion. A word that gives the proper sense is “suborn.” Vincent’s Word Studies gives examples to better understand its meaning –
 
“The verb originally means to put under, as carpets under one's feet; hence, to put one person in place of another; to substitute, as another's child for one’s own; to employ a secret agent in one's place, and to instigate or secretly instruct him.”
 
These deceivers then are bringing a false accusation against Stephen, replacing the true intent of his words with a different meaning. It is what happened several times to Jesus, such as –
 
“Now the chief priests, the elders, and all the council sought false testimony against Jesus to put Him to death, 60 but found none. Even though many false witnesses came forward, they found none. But at last two false witnesses came forward 61 and said, ‘This fellow said, ‘I am able to destroy the temple of God and to build it in three days.’” Matthew 26:59-61
 
However, in John, the true meaning of Jesus’ words is explained, there it says, “But He was speaking of the temple of His body” (John 2:21). The same type of false accusation will be brought forth by those who have been induced “to say, ‘We have heard him speak blasphemous words.’”
 
The exact words in the charge against him are found in verses 6:13, 14. They are words that have certainly added spice to those presented by Stephen, even if the substance of them may actually be close to what he said. This is because what Stephen said was, as already noted, surely in accord with Scripture. If it was not, then his words could have been easily resisted. However, they are falsely charging him with blasphemy “against Moses and God.”
 
The Greek has an additional force that is left untranslated. It reads indefinitely at first and then definitely, building to a climax by saying, “against Moses and the God.” As such, it is comparable to saying, “against Moses and God Himself.” The NLT gives the sense by saying, “We heard him blaspheme Moses, and even God.”
 
To this day, what is recorded as Stephen’s words (in 6:13, 14, and which will be evaluated then) are charged by both Jews and unschooled Christians as being points of blasphemy. And yet, it is certain that they are words that are in accord with what is stated later in Acts and the epistles. As such, they are not only not words of blasphemy, but they are proper statements concerning the final, forever, and finished work of Jesus Christ.
 
Life application: Finding something distasteful to our senses in the word of God is not an excuse to argue against the word of God. In fact, it shows a rather dull sense in a person to do so. We might look at the actions of those from the Synagogue of the Freedmen as ridiculous – “If God’s word clearly reveals that Stephen’s words are correct, then why would they attack Stephen? It doesn’t change God’s word!”
 
But that is how we are. We will shoot the messenger, even when the army he represents is a thousand times larger, as if shooting the messenger will solve the problem. But the army is still outside the city, and it will only be more enraged and ready to destroy because of the offense against it.
 
The same is true with God’s word. We find the Freedmen’s actions ridiculous, but do we do the same thing? There is a point of doctrine laid out in the New Testament that we just don’t like. We disagree with it, and we hide it away or ignore it. For example, maybe the church we attend has a female pastor. The Bible is explicit that this is not allowed, but we don’t like that part of the word, and so we ignore it.
 
This does not change what the word says. Rather, it demonstrates an unwillingness to be obedient to the very word we have wrongly used to allow a female pastor. This is because she claims to be a Christian. Being a Christian is something that is derived from precepts laid out in the Bible. She claims to follow Jesus. But the proper way to follow Jesus is laid out in the Bible. She reads Scripture from the Bible each week. But she ignores the parts of the word that she disagrees with that are found in the same book from which she reads her Scripture and of which she bases her sermons on each week.
 
All of what she does ignores precepts in the very same book that she claims as the authority for her ordination, instruction, faith, and practice. It is confused, it is illogical, and it is as common as cans in the soup section of the grocery store.
 
When something is explicit in the word, we are to be obedient to it. It doesn’t matter a hill of beans if we agree with it or not, God is God. His word is our instruction. And we are to be honoring of the sanctity of the faith we profess by being obedient to His word.
 
Lord God, help us to be molded into Your image by being obedient to Your word. We are humans, and it is in our nature to buck against things we don’t like or things we find unpalatable. And so, Lord, change us from within. May we be pleasing to You in all ways and at all times. Amen.