Morning Message: Truth Questioned

Bobservations' Column
Titled - "Truth Questioned"
Written by: Pastor Bob Lawrenz

Stephen is being interrogated by the High Priest in today’s passage. The High Priest doubts what Stephen had said. Chapter 7 opens with the Priest’s words, “Are these things so?” It is somewhat typical. Often a high authority speaks an order, but does not want to know how his underlings will accomplish that order. Not wanting to know the details give the authority plausible deniability, to the distasteful details of how his order was carried out.

The story becomes subterfuge; “smoke and mirrors,” for any that want to dig deeper to find the truth. It’s common in most every chain-of-command found in governments and large corporations. We hear the claims from our own politicians about how they want “transparency” to be the key trait of their administrations. In reality, it’s just more subterfuge, smoke, and mirrors. True transparency cannot come from behind closed doors. The words of Winston Churchill become clear; "Power corrupts, and absolute power corrupts absolutely.”

We should be able to trust our churches because God has made His Word to be transparent; God’s Word is the revelation of His character, and power. If we cannot trust the Word of God, then we are indeed lost, and have been turned over to the enemy. If that’s the case, then it is not God’s Word that has failed us, but man’s input to describe what God has said that has failed us. And, that is why we have so many different versions of the Bible.

This, my brothers and sisters, is why Paul wrote in 1 Thessalonians 5:21, “Prove all things; hold fast that which is good,” And how Paul honored believers in Berea by saying of them, “These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

God has made His Word transparent. It must be read within the context of all of His Word. It is a step of faith to trust God, but if we can believe the first four words of Genesis, all the rest of the Bible becomes clear.

“In the beginning God…” - Genesis 1:1

Bobservations' Column: Audio Version

Sunday Morning Message:

Acts 7:1-22 - "Truth Questioned"

Summary/Additional Commentary & Definitions:

In last week's message, (Acts 6) there were those in the Synagogue obviously opposed to Christ and Christianity.  Stephen who did many miraculous wonders, found himself in a dispute with these men.  When they could not argue with Stephen's wisdom, they took it up a notch, laid hands on him and dragged him before the council.  If that weren't enough, they bribed some men as witnesses to falsely accuse him of blasphemy.  Sound familiar?  They did the same to our Lord, and they continue to do it today.  It is the way of the ungodly, prideful men who hate and deny the truth. So willing are they to bear false witness because of their hatred, for the sole purpose of destroying both the message and the messenger. Sounds very much like our culture today, and the things that have taken place in the highest level of government.

This week in Acts chapter 7, Luke records Stephen’s long defense before the Jewish Sanhedrin. 

One of the things that Christians are responsible to do, and we see it in what Stephen is doing here is what Peter said. “Be ready always to give an answer to every man that asks a reason for the hope that is in you with meekness and fear,” right? 1 Peter 3:15. We always need to be able to give an answer to the people who ask us for a reason why we believe what we believe. We need to be able to defend the faith and we need to be able to articulate it. The effective Christian is one who can articulate the truth and defend what he believes biblically and reasonably. 

We call this apologetics. Why do we call it apologetics? Are we apologizing? No. It comes from the Greek word "apologia."  It means to speak in defense of, to give a defense, or speak on behalf of.. . a reasonable faith!  This is why it is so absolutely critical that we not sentimentalize Christianity. We must be able to give a reasonable, biblical defense for our faith; not some kind of pie in the sky emotional romanticized idea that has nothing to do with truth. That reason has to rise out of divine revelation.

In this chapter, Stephen gives a defense of the faith, and it rises in total from where?  From his Bible. By the way, the only Bible Stephen had was the Old Testament. Like the other disciples, he had come to understand how the entire Old Testament led to Jesus Christ.

So, here in Acts 7:1–22, Stephen stands before the Jewish high council (Sanhedrin) and begins his famous defense by recounting Israel’s history from Abraham to Moses. Rather than defending himself against charges of speaking against the Temple and the Law, Stephen uses the history of the patriarchs to show that God works everywhere, not just in a physical building.

Stephen will continue his discourse by answering the 4 charges of blasphemy against him to show he is not a blasphemer, and then turns the table on them and indict them, yes, he will indict them for blasphemy.  That's coming up next week, so join us as we continue our study in the book of Acts.

Sunday Morning Audio Message: Coming Soon!

Key Words and Definitions with Reference:

High Priest (7:1) - Probably Caiaphas, who remained in office until A.D. 36. 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?”

Are these things so? (7:1) - 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.

Brethren and Fathers (7:2) - 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 God of Glory (7:2) -  A title used only here and in Psalm 29:3.  God's glory is the sum of His attributes.  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 God’s state of worth, being the Creator of all things.

Abraham . . . Mesopotamia, before he Dwelt in Charran (7:2) - Genesis 12:1-4 refers to the repeat of this call ater Abraham had settled in Haran (c. 500 miles northwest of Ur).  Evidently, God had originally called Abraham while he was living in Ur (cf. Genesis 15:7; Nehemiah 9:7), then repeated that call at Haran. 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.

Get thee out of thy country, and from thy kindred (7:3) - 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.

Land of the Chaldeans (7:4) - Where Abraham's original home city of Ur was located (Genesis 11:28, 31; 15:7; Nehemiah 9:7).

When His Father was Dead (7:4) - At first glance, Genesis 11:26, 32 and 12:4 seem to indicate that Terah (Abraham's father) lived for sixty years after Abraham's departure from Haran.  Terah was seventy when his first son was born (Genesis 11:26); Abraham was seventy-five when he left Haran (Genesis 12:4) Terah would have been 145 years old; and Terah lived to be 205 years old (Genesis 11:26).  The best solution to this apparent difficulty is that Abraham was not Terah's firstborn son, but was mentioned first (Genesis 11:26) because he was most prominent.  Abraham, then, would have been born when Terah was 130.  

Four Hundred Years (7:6) - This is taken directly from Genesis 15:13, 14 where God Himself rounded off the exact length of Israel's sojourn in Egypt (430 years, Exodus 12:40).

The Nation to whom they will be in Bondage I will Judge (7:7) - This is referring to Egypt. 

Covenant of Circumcision (7:8) - Circumcision was the sign of the Abrahamic covenant. 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. .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.

Twelve Patriarchs (7:8) - Stephen’s speech, detailing the history of the Jewish people, quickly moved from Abraham to Isaac, to Jacob, and then to the twelve patriarchs. These, of course, are the twelve sons of Jacob, who became the heads of the twelve tribes of Israel (Genesis 35:22-26).

Moved with Envy (7:9) - 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. Of these men, their jealousy was displayed in their actions being specifically directed against their own brother, 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. Stephen is carefully and methodically laying out his defense of Jesus while the council sits and takes each connection without a word.

Delivered Him...Favor and Wisdom (7:10) - 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. 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 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, God “gave him favor and wisdom in the presence of Pharaoh, king of Egypt.” That is found in Genesis 41. What is also found in Genesis 41 is that Joseph was made governor over Egypt. 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 Scripture. He is revealing to them, if they are willing to pay heed.

A famine . . . Great Affliction (7:11) - 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.

Second Time (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.” 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.
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.

They were . . .  Laid in the Sepulchre (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?” "They" refers to Joseph (Joshua 24:32) and his brothers, but not Jacob, who was buried in Abraham's tomb at Machpelah (Genesis 50:13).

The Tomb that Abraham Bought . . . of Shechem (7:16) - Joshua 24:32 states that Jacob bought this tomb, although Abraham had earlier built an altar at Shechem (Genesis 12:6, 7), and probably purchased the land on which he built it. Abraham did not settle there, however, and the land apparently reverted to the people of Hamor. Jacob then repurchased it from Shechem (Genesis 33:18-20), much like Isaac repurchased the well at Beersheba (Genesis 26:28-31) that Abraham had originally bought (Genesis 21:27-30). It is clear that Jospeh was buried at Shechem as he requested (Genesis 50:25; Exodus 13:19; Joshua 24:32). The Old Testament does not record where Joseph's brothers were buried, but Stephen reveals it was in Shechem.

God had Sworn to Abraham (7:17) - The narrative is concerning the land of promise and how it is connected to Abraham 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. 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. 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.

Moses . . . Was Cast Out (7:2, 21) - Stephen’s previous words referred to the king of Egypt’s treacherous instructions against the people of Israel. This included, “making them expose their babies, so that they might not live.” With that thought introduced, he next says, “At this time Moses was born.” The word translated as “time” signifies a fitting season, as if the opportune moment. In this, Stephen is certainly indicating that God planned it out that this would be the proper time for the events leading up to the Exodus to take place, according to His promise to Abraham hundreds of years earlier. It is at this fitting and opportune time that Moses was born. Moses means “He who draws out.” It is based upon his being drawn out of the Nile, but it certainly is a prophetic anticipation of him being the one to draw out the word of God (the law) to then pass it onto the people. In this, he is a type, or picture, of the coming Christ – the Word of God – who draws out the will of God through His word in order to fulfill it.

Morning Message: That Good Part

Bobservations' Column

Titled - "That Good Part"
Written by: Pastor Bob Lawrenz

Gamaliel’s words in Chapter 5, had a real impact upon the prevailing members of the Sanhedrin. As part of that group, Gamaliel, being a Pharisee, provided an alternative point of view, and a warning. But even with the warning, the Sadducees did not like the idea of control slipping away from them. They ordered that the Apostles be beaten.

But instead of disheartening them, this actually encouraged the Apostles! They praised God for being counted worthy to suffer for the name of Jesus. Growing still, they continued forward, to resolve an internal church problem, and Deacons were to be appointed, as servants between the Apostles and the body of Believers, the Church. Seven men were identified as responsible, honest men, of good reputations.

Filled with, faith, and of the Holy Spirit, a believer named Stephen was appointed as the first Deacon of the Church. Followers of Jesus Christ were multiplying as days passed. Yet the Sanhedrin’s powerful Sadducees were in fear of losing control over the people.

The Apostles appointed six others to serve with Stephen. They were a varied group representing the various backgrounds and nationalities of the Church. The Doctrines of Jesus appealed to everyone, understanding that He died for them all. As the Deacons went about their practical duties of dealing with the day-to-day needs of the Church, the apostles were suddenly more accessible for prayer and for teachings. The Deacons were supplying the more practical needs of the church members. And the Church was new enough that the application of God’s Word could be, and would be necessary to teach the people to not judge, but to let them grow into the people God meant them to be, and guide them along the way.

“And Jesus answered and said unto her, Martha, Martha, thou are careful and troubled about many things: But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.” - Luke 10:40, 41

Bobservations' Column:  Audio Version

Sunday Morning Message:

Acts 6:1-15 - "That Good Part"

Summary/Additional Commentary & Definitions:

Between the landmark events of the Jerusalem church's growth, Luke inserted snippets of information about the church's inner life as it grew and spread. Luke penned specific stories about the early church providing examples that teach us vital truths about the church, its purpose, its function, and ministry.  How do we deal with unbelievers? How do we respond to persecution?  How do we deal with conflict, and the needs of others.  How do we maintain unity?

As we continue our study in the sixth chapter of book of Acts, This chapter has two short sections. Acts 6:1–7 describes some of the growing pains of the early church and how the leadership responds.  

In Acts 6:2–4, the Greek word diakonia appears three times, twice translated as “ministry,” but also rendered “wait on.” The apostles indicate no superiority of the ministry of the Word over the ministry of serving people’s physical needs. They don’t belittle or negatively distinguish practical ministry from spiritual ministry in the church but instead designate tasks according to calling and equipping.

Ministry, or service, is the God-appointed responsibility of every believer. But God calls different people to different types of ministries based on their individual gifts and qualifications (Romans 12:4–8; 1 Corinthians 7:17).

The apostles were tasked with preaching and teaching God’s Word and refused to be sidetracked from that priority. Today’s Christian leaders would do well to follow their example for the sake of their churches’ health and growth. It’s not that the apostles were too busy for practical ministry. No, they were concerned that the spiritual well-being of the body would suffer if they let themselves get bogged down in areas of ministry that are wrong for them.

How wise the apostles were to effectively deal with the situation at hand and avoided the very real danger of division in the congregation. Yet they did so in a way that allowed them to continue focusing on what they needed to focus on without being distracted. So, the apostles avoided the twin dangers of division and distraction.

In the second section (Acts 6:8–15), is an introduction to the first Christian martyr and the start of real persecution against the church. Looking back, we know that well over five thousand men, (and counting women and children those numbers were up into the well past fifteen thousand), have chosen to follow Jesus (Acts 4:4; 5:14). The Jewish leadership take notice; they arrest the apostles, command they stop teaching in Jesus' name, and though the refrained from killing them, they beat them (Acts 5:40) thinking that their threats will stop them. However, their punishment has the opposite effect they'd hoped for; instead of intimidated, the apostles rejoice, knowing that if Jesus' enemies are persecuting them, they must be doing something right (Acts 5:41).

In this section we are introduced to Stephen. Stephen proves to be more than just an honest man "full of faith and of the Holy Spirit" (Acts 6:5), he's also a great apologist who skillfully debates the Hellenist Jews who dispute the message of Jesus. Stephen was one of the seven men chosen to be responsible over the distribution of food to widows in the early church after a dispute arose and the apostles recognized they needed help. He was also "full of God’s grace and power, performed great wonders and signs among the people" (Acts 6:8). Opposition arose, but the men who argued with Stephen were no match for the wisdom given him by the Holy Spirit. So, the men decided to falsely accuse Stephen, labeling him a blasphemer and having him arrested (Acts 6:11-14).

Have you ever read Foxes Book of Martyrs? Have you ever wondered what was going through the minds of those facing death? Have you thought about their final words? The final words of Christian martyrs often reflect profound forgiveness, steadfast faith, and unwavering courage. Notable last statements span church history, from biblical figures like Stephen praying for his attackers ("Lord, do not hold this sin against them") to Polycarp refusing to renounce Christ after 86 years. To this day, Christian martyrs display extraordinary grace and faith because they rely on the supernatural strength of the Holy Spirit rather than human resolve. They view earthly life as temporary and fix their hope on eternal glory, mirroring Jesus Christ’s own forgiveness and sacrificial love even while facing intense persecution and death.

We will find out about Stephen's final moments next week in chapter seven.

Sunday Morning Audio Message: 

Key Words and Definitions with Reference:

Multiplied (6:1) - Believers are multiplying and the church is growing. The figure could have reached well over 20,000 men and women.

Grecians (Hellenists) . . . Hebrews (6:1) - "Hebrews" were the native Jewish population of Palestine; "Hellenists" were Jews from the Diaspora.  The Hellenists' absorption of aspects of Greek culture made them suspect to the Palestinian Jews. 

Vincent’s Word Studies provides background information into the matter – “The word Hellenists denotes Jews, not Greeks, but Jews who spoke Greek. The contact of Jews with Greeks was first effected by the conquests of Alexander. He settled eight thousand Jews in the Thebais, and the Jews formed a third of the population of his new city of Alexandria. From Egypt they gradually spread along the whole Mediterranean coast of Africa. They were removed by Seleucus Nicator from Babylonia, by thousands, to Antioch and Seleucia, and under the persecutions of Antiochus Epiphanes scattered themselves through Asia Minor, Greece, Macedonia, and the Aegean islands. The vast majority of them adopted the Greek language, and forgot the Aramaic dialect which had been their language since the Captivity. The word is used but twice in the New Testament - here and Acts 9:29 - and, in both cases, of Jews who had embraced Christianity, but who spoke Greek and used the Septuagint version of the Bible instead of the original Hebrew or the Chaldaic targum or paraphrase. The word Ἕλλην [Hellén], Greek, which is very common in the New Testament, is used in antithesis, either to ‘Barbarians’ or to ‘Jews.’ In the former case it means all nations which spoke the Greek language (see Acts 18:17; Romans 1:14; 1 Corinthians 1:22, 1 Corinthians 1:23). In the latter it is equivalent to Gentiles (see Romans 1:16; Romans 2:9; 1 Corinthians 10:32; Galatians 2:3). Hence, in either case, it is wholly different from Hellenist.”

Widows Were Neglected (6:1) - the actual reason for the division is next explained, saying, “because their widows were neglected.” The Hellenists believed their widows were not receiving an adequate share of the food the church provided for their care (cf. 1 Timothy 5:3-16). The word translated as “neglected” is in the imperfect tense. It means that this was something ongoing. Being overlooked would not be unexpected in such a situation. A person who didn’t speak the language and who was alone and without anyone to speak for her, would have a difficult time going forward and being listened to. Those with an understandable voice would naturally receive attention without any difficulty and the others would be overlooked. They were missing out “in the daily distribution.” In other words, the money that was raised was to be distributed as needs arose. The Hebrew widows were coming forward and were receiving what they needed, but the Greek-speaking widows were being overlooked, and that habitually. As such, they were truly alone, with no support, and even the distribution by the church – which they depended on to simply survive – was not being fair towards them.

Serve Tables (6:2) - The word translated "tables" can refer to tables used in monetary matters (cf. Matthew 21:12; Mark 11:15; John 2:15), as well as those used for serving meals. To be involved either in financial matters or in serving meals would take the Twelve away from their first priority. As this is a common job, anyone responsible enough could do it. To interfere with the apostles’ study and teaching of the word in order to serve tables would be counterproductive to the intent of their commission.

Seven Men (6:3) - These were not deacons in terms of the later church office (1 Timothy 3:8-13), although they performed some of the same duties.  Stephen and Philip (the only ones of the seven mentioned elsewhere in Scripture) clearly were evangelists, not deacons.  Acts later mentions elders (14:23; 20:17), but not deacons.  It seems, therefore, that a permanent order of deacons was not established at that time.

Prayer and to the Ministry of the Word (6:4) - These define the highest priorities of church leaders. 

And they chose (seven men) (6:5) - The apostles’ instructed that seven men should be selected to attend to the daily distribution while they would continue with the duties of their ministry. With that noted, Luke next records, “And the saying pleased the whole multitude.” This doesn’t mean that the apostles required their approval, but that the decision of the apostles was a good, just, and fair one that was agreeable to all who heard it. All of the names are Greek. Although this does not mean they are all Hellenistic Jews, it could mean that. Many Hebrews Jews had both a Hebrew name and another name, usually a Greek one. Whether they are all Hellenists or not, the Greek names show an affinity for the Hellenists. As such, they would be well-suited to be a part of the daily distribution where the Hellenistic widows had been previously overlooked. The selection shows wisdom because of this.

Stephen (6:5) -Stephen is the first to be noted of the seven chosen. The reason for noting him first will become evident as the narrative continues. His name (Stephanos in the Greek) means “Crown.” The word stephanos is used in the New Testament when referring to the crown of thorns on Jesus’ head, as well as the various crowns Paul, Peter, and James refer to in their writings. Revelation also uses the word eight times. Of this person, he is next described as “a man full of faith and the Holy Spirit.” This statement will be more fully realized later in this chapter and throughout Acts 7. He had a deep-seated faith in the truth of God in Christ as it is realized in the Person of Jesus. He understood Scripture well enough to be able to clearly see that everything written there was leading to Jesus, and that Jesus was the fulfillment of it all. Further, later in this chapter, and as Stephen will speak before the people, the filling of the Holy Spirit for performing signs and wonders, as well as faithfully speaking about the scriptural writings, will become evident.

Philip (6:5) - Next, it says, “and Philip.” His name means “Horse Loving.” He will be noted again in Acts 21 as the evangelist with four daughters who prophesied. Also, as the name was a common one, he may or may not be the same person who preached in Samaria in Acts 8 and then later in the same chapter who met with the Ethiopian eunuch. Next, it notes the following men: Prochorus, Nicanor, Timon, Parmenas.

Prochorus (6:5) - The name Prochorus literally means “Before the Dancing,” or “Before the Chorus,” but the intent may be “Choir Director.”

Nicanor (6:5) - Nicanor literally means “Man of Victory,” but it may indicate 531 something like “Victorious,” or “Conqueror.”

Timon (6:5) - Timon means “Valuable,” or “Honoring.” Parmenas means “Near-Stayer.” One might paraphrase it as the “Guy Close By.”

Parmenas (6:5) - Finally, the list ends, saying, “and Nicolas, a proselyte from Antioch.” The name means “Victor Over the People.” A proselyte is a non-Jew that has been circumcised and has adopted the religious practices of the Jews.

Prayed . . . Laid Hands on them (6:6) - This expression was used of Jesus when He healed (Mark 6:5; Luke 4:40; 13:13; cf. 28:8) and sometimes indicated being taken prisoner (5:18; Mark 14:46).  In the Old Testament, offerers of sacrifices laid their hands on the animal as an expression of identification (Leviticus 8:14, 18, 22; Hebrews 6:2).  But in the symbolic sense, it signified the affirmation, support, and identification with someone and his ministry. See 1 Timothy 4:14; 5:22; 2 Timothy 1:6; cf. Numbers 27:23. This act is a symbolic one of both petitioning God through prayer as well as the transferring of authority through the laying on of hands. Ultimately, it is the Lord who recognizes or rejects a person, but there is to be an open acknowledgment of the transfer of authority to others in this manner. This remains the case to this day because of the inclusion of the practice in Paul’s pastoral epistles.

Great Company of the Priests (6:7) - The conversion of large numbers of priests may account for the vicious opposition that arose against Stephen.

Were Obedient to the Faith (6:7) - God does not “command” anybody into salvation. He also does not “regenerate” people in order for them to believe. He set forth His proposition, and He asks us to believe: “I have sent My Son into the world. He has fulfilled the law and died for the sins of the world. I ask you to simply trust that and be saved.” That is the proposition. Obedience to it is “to believe.” However, true saving faith always produces obedience and submission to the lordship of Jesus Christ (16:19, 26; cf. 10:9, 10; cf. Matthew 7:13, 14, 22-27; James 2:17-20).

Synagogue (6:9) - These were meeting places which began in the intertestamental period where the dispersed Jews (usually Hellenists), who did not have temple access, could meet in their community to worship and read the Old Testament.

Libertines (Freedmen) (6:9) - Descendents of Jewish slaves, captured by Pompeii (63 B.C.) and taken to Rome.  They were later freed and formed a Jewish community there.

Cyrenians (6:9) - Men from Cyrene, a city in North Africa.  Simon, the man conscripted to carry Jesus' Cross, was a native of Cyrene (Luke 23:26).

Alexandrians (6:9) - Alexandria another major North African city, was located near the mouth of the Nile River.  The powerful preacher Apollos was from Alexandria.

Cilicia and Asia (6:9) - Roman provinces in Asia Minor (modern Turkey).  Since Paul's hometown (Tarsus) was located in Cilicia, he probably attended this synagogue.

Disputing with Stephen (6:9) - A formal debate is taking place. The word translated as “disputing” essentially means “to examine together.” It is rendered as “question,” “debate,” “discuss,” “argue,” and so on. They no doubt focused on such themes as the death and Resurrection of Jesus, and the Old Testament evidence that He was the Messiah. It is probable that when Stephen voiced his words concerning Jesus, they came back against him in a debate that eventually led to the forming of a charge against him.

For today's believers, the Bible is the source of our knowledge of who Jesus is. It is where we are to build our doctrine from. Anything that is said about our theology and doctrine must find its source there or be in accord with what is said there. If it isn’t, then it is something that came out of the head of man. The more one knows the Bible, the less likely it is that he will be duped into believing something incorrect. It is still possible, but it is less likely. For those who do not know Scripture, the probability is that they will be more easily led astray from what is sound. Read your Bible. Think about what you have read. Study theology after you know your Bible. And set your doctrine in accord with the Bible. It is important.

Blasphemous Words Against Moses and God (6:11) - Unable to prevail over Stephen in open debate, his enemies resorted to deceit and conspiracy. As with Jesus (Matthew 26:59-61), they secretly recruited false witnesses to spread lies about Stephen. the charges were serious, since blasphemy was punishable by death (Leviticus 24:16). 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.”

To this day, what is recorded as Stephen’s words (in verses 6:13, 14), 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 words of blasphemy, but they are proper statements concerning the final, forever, and finished work of Jesus Christ.

Jesus of Nazareth Will Destroy this Place (6:14) - The false witnesses produced yet another lie, since Jesus' own words (John 2:19) referred to His own body (John 2:21). 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.

Face of an Angel (6:15) - Pure, clam, unruffled composure, reflecting the presence of God (cf. Exodus 34:29-35).

Morning Message: Follow Me!

Bobservations' Column

Titled - "Follow Me"
Written by: Pastor Bob Lawrenz

Long ago, I heard an analogy of God’s role in our lives. Coming from a career in the Fire Service, it became immediately clear. I was told to consider a Fireman’s Parade on the 4th of July. (I had participated in dozens!) People line the parade route, seeing one marching unit at a time, as they approach. The Bands, the Scout groups, Majorettes and high school bands, and local politicians, and of course, the local Beauty Queen and her Court riding on a flashy convertible; the Firemen in their uniforms, and the Ladies Auxiliary too. If the town was big enough, maybe a news helicopter would fly overhead to capture the scene for the 6 O’clock News broadcast.

The people watching from the sidelines see each unit marching along. But up in the helicopter, the news videographer see the entire parade from beginning to end, all at once!

This is God’s perspective of every life. From His heavenly Throne, He sees everything all at once. From our growing years to the final ones. The training, the preparation, major events and minor; the good times and the troublesome ones too. He sees influences upon us, and the ways we influence others. The pitfalls and the victories, He sees everything.

But like the Author-of-Life that He is, He has the ability to guide our steps to the straightest path possible, avoiding potholes, traversing the rough climbs, slippery slopes, and little seams in the uneven pavement of Earth. Nothing escapes His notice. He sees the plots that others have made against us, and those made against Him and His Church, and He knows a way through!

The apostles had been put in jail twice, at the hands of wayward Priests and Temple Leaders. Each time throughout Acts, they had somehow been released and brought to freedom; this is the Lord’s doing. This is specifically why Jesus’ plea to us is “Follow Me"… to freedom from sin, and the Good News of His Gospel is the path we are to follow.

“My sheep hear My voice, and I know them, and they follow me.” - John 10:27

Bobservations' Column: Audio Version

Sunday Morning Message:

Acts 5:19-42 - "Follow Me"

Summary/Additional Commentary & Definitions:

As we finish up chapter 5 in the book of Acts, a few things are really beginning to stand out.  First, that despite facing growing persecution, the power of a bold witness and suffering expands, yet the church is continuing to grow, not shrink.  It's becoming clearer that the early church was becoming unstoppable.  Why?

One thing that seems rather undeniable about the church in America today, is that it’s in a state of decline. It's declining at a very significant rate, and is having major implications in our culture.

According to the Gallup poll, less than 50 percent of people in America are members of a Christian church.  Approximately 62% to 68% of the U.S. population identifies as Christian, but actual and self-reported weekly worship rates are significantly lower. The reality is that approximately about 21% to 30% of Americans actually attend worship services regularly on a weekly basis, while roughly 40% attend at least once a month.  They didn't take into account what percentage of those only attend church for holidays, funerals and weddings.

The natural question to ask is, why? What’s causing this decline? Well, I’m going to go out on a limb here and say that it’s probably not that we don’t have enough resources. America is the most prosperous nation in the world, and the American church has an extraordinary amount of wealth. In addition to having such remarkable financial resources, we have a staggering array of Bible-related resources. We have ten times as many tools to help us read, study and understand the Bible at our fingertips than previous generations could even dream of. So, it’s not that we don’t have enough resources.

When we consider the early church, both during the New Testament era and during the first few centuries afterward. The early Christians didn’t have anything close to the wealth that we have—most of them were from the lower classes of society. And neither did they have the biblical resources we now enjoy. For most of the first century, the Bible was still in the process of being written. And even after that, most churches were lucky to even have access to a single copy of the Scriptures. Then add to all of this the fact that they were severely persecuted. This meant that their best and brightest leaders were routinely executed and that they couldn’t own any church buildings but instead were forced to meet in homes or occasionally in public halls.

While they had all of these things working against them, yet, against all odds, they grew. They didn’t just grow a little bit—they grew exponentially.  What in the world was their secret? Why did the early church see such explosive growth despite all of their disadvantages, while the church in America today is in a state of decline despite all of our advantages? What was it about these early Christians that enabled them to be so effective in reaching their society with the gospel?

The answer is that they had unshakable faith and trust in Jesus Christ which means, having deep, steady trust in God that does not change when you are faced with hard questions, imprisonment, or even death. The apostle's willingness to face persecution for the gospel stems from deep spiritual conviction, profound love for Christ, and the belief that eternal union with God outweighs earthly suffering.  God hasn't left them alone, His Spirit is upon them providing them with inner strength, joy, and peace even in the middle of severe trials.  And we see that here after Peter and the apostles were beaten and threatened not to preach the gospel, "they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name...and ceased not to teach and preach Jesus Christ." - Acts 5:41, 42

To be candid with you, if Christianity in America continues to be oriented around a bunch of motivational speakers peddling a message of "three steps to a better life," there's virtually no hope for making an impact. If it continues to be oriented around a bunch of leaders who are more captivated by the latest leadership and marketing strategies than they are by Jesus himself and the breathtaking beauty of his sacrifice, there's virtually no hope for making an impact. And if Christianity in our country continues to rely on entertainment to draw people in rather than on the glories and wonders of the gospel, there’s virtually no hope for impacting anybody in any significant way.

But if we are captivated once again by Jesus, we’ll be just as unstoppable as they were. It won't matter if churches in our country manage to maintain their tax-exempt status, it won't matter if religious liberty is upheld in the courts, it won't matter if we're allowed to own church buildings, it won't matter if we’re scorned and mocked even more than we are now. If we’re captivated by Jesus to the extent that, like these early Christians, we rejoice at being counted worthy to suffer dishonor for his name, we too can expect the world to be turned upside down by our witness. If there was ever a need for God to do a work of revival in the church, it’s now.

Sunday Morning Audio Message:  

Key Words and Definitions with Reference:

Angel of the Lord (5:19) - This person should not be confused as the manifestation of the Lord Himself as "The Angel of the Lord" in the Old Testament. The lack of any article means that this is simply an angel, or messenger, of the Lord and not a manifestation of the Lord Himself. This messenger has been sent as is later stated in Hebrews as a “ministering spirit” who is directed to help those saved by the Lord. With him now sent, it says that he “opened the prison doors.”

It is not uncommon for people to claim angelic visitations. Just search the internet and there is an almost unlimited supply of such accounts in blogs, on YouTube videos, and so on. However, you probably won’t find any people claiming they were miraculously released from a locked prison in the middle of the night. Something verifiable like that can easily be disproven. Rather, claims of angelic visitations are general in nature and they make wild and fantastic claims about things that have been seen, special words from God that have been given, and so on. And more, those who make these claims aren’t just made by “Christians.” They are found among people of almost any religion you can think of.

And if there are innumerable claims of such things from non-believers concerning their angelic visitations, then why should we believe anyone, even those who claim to be Christians, concerning such things? That is what got millions of people going down the wrong path when Joseph Smith claimed he was visited by the angel Moroni. It is what got countless souls misdirected by Ellen G. White, the leader of the Seventh Day Adventists. And so forth. If God truly intended for us to accept the testimony of such false prophets, He would have given us more credible proofs of their claims to look for in His word. But He has not. Rather, He has given us His word that has been completed. It is now the place where we are to turn in order to hear the voice of the Lord.

What is recorded in Acts describes what occurred as the church was being established. These things happened, they were sufficiently witnessed to and recorded, and they prescribe nothing. Nor are they considered normative for the church age. Normative for us means, “Pick up your Bible and read it. There you will find your instruction.” Who will you trust? God has spoken. Trust Him!

The Temple (5:20) - The apostles, having been brought out of their place of custody by an angel, are now instructed by him, saying, “Go, stand in the temple.” This is the public place where the people would hear their message. It is also the place where things would be most carefully monitored by those on duty at any given time. This then speaks of both a public charge and one that is to be without fear of reprisal. They are to go back out and get about the business set before them by the Lord, which is to “speak to the people.”

The Words of this Life (5:20) -The Gospel (cf. Philippians 2:16; 1 John 1:104). Jesus Christ came into this world to provide abundant and eternal life to spiritually dead people (cf. John 1:4; 11:25; 1 John 5:20).

The words “this life” then do not refer to a new philosophy about how to live out our lives as better people. They do not refer to how we can obtain status, wealth, power, or any other such thing. They do not refer to how to be free from sickness or troubles, nor do they speak about how to be content and satisfied in all situations. These are earthly approaches to an earthly existence. Although any of these things may come upon a follower of Christ, none of them may come as well. And yet, the life that is now lived is one that has a hope that extends beyond what we now experience. What “this life” means is atonement of sin, freedom from condemnation (resulting from sin), eternal life in a new and incorruptible body, and the hope of an existence that has been prepared by God for those upon whom His favor shall eternally rest. It is an existence that comes solely by faith in the completed work of Jesus Christ. And it is also a life that comes with a guarantee that it is so, the sealing of the Holy Spirit.

The Council . . . Elders...Sent to the Prison...Officers Came...Reported (5:21-26) - Luke is carefully recording what took place as if he was an eyewitness from a distance.  Each word and each thought reflect what he had been told as he investigated the matter concerning this time of incarceration of the apostles.  Because of this, his words are credible and there is no reason at all to not take them as they are written.  Those who are literally the eyewitnesses are the apostles, the council, the elders, the chief priests, and the officers.  That's a lot of witnesses.

Doctrine (5:28) - The Gospel of Jesus Christ. Not only had the apostles taught upon the name of Jesus, but they had been having immense success in doing so, as testified to by the mouth of the high priest, saying, “And look, you have filled Jerusalem with your doctrine.” They not only taught and brought the word to the people, but they did so after having been strictly charged by the leaders of the nation to not do so. And so bold had they been that the city had become filled with the teaching. It demonstrates that what is said about Jesus has power. If there was no proof of the resurrection, the teaching of the apostles would be laughed at and ignored. But their own Scriptures, which the apostles argued from, testified to the fact that Jesus had to come, fulfill the law, and die in fulfillment of it – This is the teaching that went forth from the apostles, and it was backed up by the very Scriptures that they had heard read throughout their lives. The high priest and the council knew this very well. But they sat upon Moses’ seat. Because they did, they knew they would lose their position and authority if Christ – who initiated a New Covenant in His blood – was fully revealed to the people.

This Man's Blood on Us (5:28) -The Sanhedrin had apparently forgotten the brash statement its supporters had made before Pilate that the responsibility for Jesus' death should be on them and their children (Matthew 27:25). Because of their rejection of Jesus, they rightly took it as a personal offense against them, as the high priest says, “and intend to bring this Man’s blood on us!”  The blood can only come upon them if Jesus was innocent. And if He had resurrected, then He was found innocent of any sin before God. If this is so, then He is the Lord God incarnate. Each point becomes a greater and greater indictment upon the actions of those who conspired against Jesus. Whether it was the “intent” of the apostles to do this, or whether it was simply a consequence of the preaching, the result does not change. Those in the council did bear the bloodguilt, and it was being highlighted through the message.

Obey God Rather than Men (5:29) - The apostles are under order of an angel of the Lord (the Lord’s messenger), and they are under obligation of the truth of the gospel itself. Hence, their response is one that had to be stated to the leaders at this time. They must obey God. Of the word translated as “obey,” the Greek word is a new one to Scripture, "peitharcheó." It comes from two words signifying “persuade” and “what comes first.”
Thus, it signifies being obedient to the higher authority. Disobedience to Moses, of whom the council represents (see Matthew 23:2), must take place. This is not because God is overriding His own words in the law, but because the law is annulled through the work of Christ. The verse here is one that sets a clear and defining line between the covenant at Sinai (Old Covenant) and that found in Christ (New Covenant). The angel from the Lord told the apostles to go out and preach to the people what is now found in Christ. That is in distinction to what was said in Acts 4, and the words of this verse now are in direct defiance of the words of the high priest and the council again in Acts 5. This shows, without any doubt or ambiguity, that the New Covenant is the higher priority, and it is to be obeyed. 

The God of Our Fathers (5:30) - This is referring to YHVH (Jehovah), the covenant Lord God of Israel, such as is recorded in Exodus 6:7. The apostles are claiming that their worship is not of a new God, a false God, or a misrepresentation of the true God. They are aligning themselves with the people at the council (our), and they are aligning themselves with the God whom the council represents (our fathers).

Raised Up Jesus (5:30) - an obvious reference to the resurrection of Jesus. The council was fully aware of the claim that Jesus had been raised. By saying God raised Him up, it meant that God was fully satisfied concerning His innocence and that His sacrifice was acceptable before Him.

Whom Ye Slew and Hanged on a Tree (5:31) - Peter and the apostles firmly avow that what happened to Jesus was a willful, violent, and unjustified attack against the Lord’s Messiah. God had approved of His life, He had raised Jesus from the dead, and thus those of the council (the verb is plural – “you all”) were guilty of His death. But more, they then added in the most striking words of all, saying, “by hanging on a tree.”

Him Hath God has Exalted with His Right Hand (5:31) - Jesus was hung on a tree, having been lifted up (see John 3:14 where the same Greek word is used) by the leaders of Israel, but God has lifted Jesus up “with His right hand.” The right hand signifies power, both in action (ability) and in position (authority). As noted, the previous verse just said that God raised Jesus. The apostles, though stating a truth, are letting the council know that there is hope for them. The actions of Israel’s leaders actually served the greater purposes of God. Forgiveness is possible if they could but accept the matter and acknowledge what they had done. With this, their next words state, “to be Prince.”

Prince and a Saviour (5:31) - The word there translated as Prince signifies “a file-leader who pioneers the way for many others to follow” (HELPS Word Studies). It is also found in Hebrews 2:10 and 12:2. Reading those verses will give a fuller idea of the thought now being presented. Jesus is the “File-leader.” He is the One who leads the way for all others who will be raised up by God, lifted up at His right hand. This is because He is also the “Savior.” This is specifically referring to Jesus Christ in His position of ability to save. The word specifically refers to Him as the One “who saves believers from their sin and delivers them into His safety” (HELPS Word Studies). It is in this capacity that Jesus is able “to give repentance to Israel.”

Repentance to Israel (5:31) - Salvation for the Jews. Salvation demands repentance. The word metanoia, or repentance, signifies changing of the heart and mind.

We are his witnesses...so also, is the Holy Spirit (5:32) - The Holy Spirit, the third member of the Godhead and the One who inspired God’s prophets to write out Scripture, is a witness to the workings of God in Christ –The visual, audible coming of the Holy Spirit upon these men also provided a supporting witness to their testimony. That witness continues again in their ability to properly convey the meaning of Scripture, of their healing of the sick, and so on. The acts of the apostles are another part of the witness of the Holy Spirit, testifying to the fact that Jesus is the Christ. With this understood, the apostles next say of the Holy Spirit, “whom God has given.” The Holy Spirit is God, giving of Himself. It is not unlike God giving of Himself in Christ. Christ was given for the sin of the world, but that forgiveness is only applied to those who appropriate it through belief. Likewise, the Holy Spirit is given by God to humanity, but this only comes to those who appropriate the offering, and that only occurs for “to those who obey Him.”

Gamaliel (5:34) - Like his grandfather the prominent rabbi Hillel, Gamaliel - the most noted rabbi of his time - led the liberal faction of the Pharisees. His most famous student was the apostle Paul (22:3). This man is said to have died 18 years after the destruction of Jerusalem, and he died as he had lived, a Pharisee. There is not the least evidence that he was a friend of the Christian religion; but he was evidently a man of far more liberal views than the other members of the Sanhedrin. Luke next notes him as “a teacher of the law.” The meaning is that he instructed others in the law (as noted above concerning Paul), but he also would have interpreted the law, learned the traditional views of the scholars of the law before him, preserved the traditions of the Jewish culture and society, and so on.

Theudas (5:36) - An otherwise unknown individual who led a revolt in Judea in the early years of the first century, not to be confused with a later Theudas cited by Josephus as a revolutionary.

Judas of Galilee (5:37) - The founder of the Zealots who led another revolt in Palestine early in the first century. Zealots, a party of Jews who were fanatical nationalists, believed that radical action was required to overthrow the Roman power in Palestine. They even sought to take up arms against Rome.

Days of Census (5:37) - One ordered by Quirinius, governor of Syria in 6-7 B.C. (cf. Luke 2:2).

To Him (Gamaliel) They Agreed (5:40) - With Gamaliel’s recommendation now stated, Luke next records, “And they agreed with him.” His argument was convincing because it was based on precedent. Further, it was based on the assumption that if the movement of the apostles was simply the work of man, it would die out, but if it was truly the work of God, nothing could thwart it anyway. The advice was sound and reasonable. With that decided, they still could not let the apostles go away without a demonstration of their authority. Hence, it next says, “and when they had called for the apostles and beaten them.” In such a tribunal, there must be a reason for such a punishment. However, none is given.

Beaten Them (5:40) - The apostles were unjustly flogged, probably with thirty-nine lashes, the standard number given to avoid exceeding the OT Legal limit of forty (cf. Deuteronomy 25:3).