Morning Message: Misplaced Faith

Bobservations' Column

Titled - "Misplaced Faith"

Written by:  Pastor Bob Lawrenz

Stephen’s soliloquy before the Priests and the Temple Council continues as he reminds them of their own Jewish history. They have idealized Moses and the Law, respecting Moses-the-Law-Giver perhaps as much as they respected Jehovah God! They saw the Jewish suffering through their own human eyes, not understanding what the Prophets have said. They rationalized their own disobedience because their favored position with God was not reflected in Jewish history. And the Jews have suffered still while under the foreign occupation of Rome during the time of Jesus, and well into the 20th Century. It was a worldly view, not a heavenly one.

With God in control, they could not grasp that God was still fulfilling the promises of the Prophets. Yes, God supplied Moses to lead His people out of Egypt, but from there, right into the hardship of 40 years of wandering in the desert. The Promised land was always just out of reach, and Moses died before they reached it. His successor was named Joshua (Yehoshua), a name derived from the Jewish name Yeshua, a name shared with Yeshua Mashiach (Yeshua means "salvation" or "the Lord saves," and Mashiach means "messiah" or "anointed one"):  Jesus Messiah who brings us into heaven.

Moses was forbidden to enter the Promised Land because of his disobedience, a sign of His lack of faith in God. But God remembered His promise to bring His people into that new land. As descendants of Abraham, there were still promises unfulfilled from the Abrahamic Covenant.

Numbers 20:8-12 records Moses’ disobedience, and God’s judgment for it.  Moses saw the Promised Land from the top of Mount Nebo, but then died there before entering into the land. Herein was Moses’ problem: he was told to speak to a rock in Meribah and it would bring forth water for the people and for their flocks. Instead, Moses took his rod and struck the rock twice.

This was Moses walking stick, supplied by God, and which he held up and watched the Red Sea divide. We recall God’s power being released with that rod of Moses, as God was glorified. Glory belongs to God, not Moses, not the rod. This was Moses’ lapse of Faith.

"Who led thee through that great and terrible wilderness, wherein were fiery serpents, scorpions, and drought, where there was no water; who brought thee forth water out of the rock of flint;" - Deuteronomy 8:15

Bobservations' Column:  Audio Version

Sunday Morning Message:

Acts 7:23-42 - "Misplaced Faith"

Summary/Additional Commentary & Definitions:

In review of what we have learned so far in part 1 of our study in Acts 7, we are witnessing Stephen’s powerful defense before the Sanhedrin, where he masterfully recounts the history of Israel, shedding light on God’s faithfulness amid human resistance.  What we encounter are facts of Israel’s history that would cause very little disagreement from the leaders of the Sanhedrin.

His speech serves not only to answer the charges against him but also to highlight a recurring theme in biblical history: the rejection of God’s chosen servants, and ultimately the Lord.

Next, Stephen talks about how God appeared to Abraham when he was living in a land without God, and God called Abraham to leave his country because He was calling him to a new land and a new promise. Stephen recounts how God prophesied to Abraham that his descendants would be enslaved in a foreign land, yet God would multiply Abraham’s offspring into a great people.  He reviews how God provided the covenant of circumcision to Abraham, providing a son and a grandson to Abraham, who were named Isaac and Jacob.  He spoke about how more sons came from Jacob, who composed the twelve patriarchs, or twelve tribes of Israel. And finally, he spoke about how Joseph was betrayed and sold to Egypt by his brothers, but God used that moment to rescue the clan of Israel.

From Abraham to Moses and ultimately to Jesus, Stephen illustrates how prophets were often met with skepticism and hostility by their own people, calling into question the blinding effects of familiarity and tradition when it comes to recognizing divine authority.

As Stephen recounts these pivotal moments, he ultimately underscores that God’s plans extend beyond the confines of the Temple, challenging the deeply held beliefs of his audience.

This moment becomes a catalyst for reflection on how religious institutions can sometimes hinder a personal relationship the Lord calls us to.

This week we are in Acts 7:23–42.  In this portion of Scripture, Stephen recounts the calling of Moses before the Jewish council.  He highlights how God called Moses to help deliver His people out of Egypt, and how the people rejected him.  So much so, that they began to worship false gods, blaspheming the Lord, and how God would then judge them.  

Some think this is a strange way for Stephen to defend himself, but Stephen uses this history to show a recurring pattern: Israel repeatedly rejects the leaders and deliverers God sends them, culminating in their rejection of Jesus.

Sunday Morning Audio Message: Coming Soon!

Key Words and Definitions with Reference:

Moses . . . Was Cast Out (7:20, 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.

Forty Years Old (7:23) - Moses' life may be divided into three forty-year periods.  The first forty years encompassed his birth and life in Pharoah's court; the second his exile in Midian (vv. 29, 30); and the third revolved around the events of the Exodus and the years of Israel's wilderness wandering (v. 36). Moses' life was coming to a set point where there would be a change in him. 

Fled . . . Midian (7:29) - The reason for Moses fleeing is found in Exodus 2. Moses thought that his killing of the Egyptian was done in secret. He thought his act had gone unnoticed, but it had not. Soon, it became known even to Pharaoh who then sought Moses for punishment. That is when Moses fled. With this context more fully understood, Stephen’s words continue with, “and became a dweller in the land of Midian.” The location of Midian has never been exactly determined. Those who believe Mt. Sinai is on the Sinai Peninsula (once known as Arabia Petraea) would place it in the body of land going from the land of Moab and extending south along the eastern shore of the peninsula. Others believe Mt. Sinai is where Saudi Arabia is today. If so, Midian would have to be somewhere further east in that area. Its location is less important than the fact that the Lord was always aware of where Moses was, and He interacted with him there. The Lord is not simply a local god that dwells in the land of Canaan, but He is the one true God who is not bound by physical limitations. He can and does deal with people in any location in order to meet His set purposes.

Two Sons (7:29) - Gershom (Exodus 2:22), and Eliezer (Exodus 18:4).

Angel of the Lord (7:30) - Literally means "messenger of Yahweh" who, in context, turns out to be the Lord Himself talking to Moses.  As for the reason for the coming of this Messenger, it is to be remembered that the Lord had spoken out a timeline, in advance, to Abraham concerning the state of his descendants. The arrival of this Messenger means that the time for the fulfillment of those promises is at hand. As such, this Angel reveals Himself to Moses “in a flame of fire in a bush.”

This Moses . . . Sent to be a ruler and a deliverer (7:35) - Thus began Israel's long history of rejecting her God-sent delivers (cf. Matthew 21:33-46; 23:37). Stephen continues now, saying, “This Moses whom they rejected.” What had happened forty years earlier is being reminded to the council again. Moses had appeared to his brother Israelites, coming to them as one of them, and yet they rejected him, “saying, ‘Who made you a ruler and a judge?’” It is the words of verse 7:27 being called to mind. Moses had attempted to intercede by bringing harmony between the two who were fighting, but his attempts met with being pushed away and stinging words of rejection. Despite this, Stephen continues with his words about Moses, saying that this same Moses “is the one God sent.” This refers to the words, “And now come, I will send you to Egypt,” of the previous verse. Despite having been rejected by his own people, it is he who was commissioned to be sent “to be a ruler and a deliverer.” The word translated as “ruler” signifies one commanding with authority. It can be a governor, a leading man, a member of the elders, and so on. It is a general word that would rightly describe Moses over the people. The next word, translated as “deliverer,” is found only here in the Bible, lutrótés. It comes from the verb, lutroó, to release by paying a ransom, or to redeem. As such, it is more appropriately translated as “redeemer.” In the choice of this word, Stephen is clearly tying the leadership of Moses in with the work of Christ. Moses worked on behalf of the Lord who redeemed Egypt.

Wonders and Signs (7:36) - Moses, who was rejected by his own brothers, being the one God sent to be a ruler and a deliverer by the hand of the Angel who appeared to him in the bush. Still referring to Moses, Stephen next says, “He brought them out.” This refers to the leadership of Moses, bringing the nation out of the bondage of Egypt. The wonders refer to an event that occurs that is beyond what is normal. Calling forth frogs, lice, locusts, and hail (and so forth) are wonders. Moses said these things would come, and then they came, just as prophesied. A sign is something that anticipates something else. Moses was given three signs to present in order to validate that the Lord had commissioned him. These were the rod that turned into a snake, the hand that turned leprous, and the turning of water into blood. The sign may be a wonder, but it has a greater purpose by pointing to something else, validating what it points to. Stephen notes that these wonders and signs were accomplished in three specific locations. These were documented in Exodus 5-12, culminating in the slaying of the firstborn of Egypt and the passing over of the firstborn of Israel. Stephen next says, “and in the Red Sea.”

This is that Moses (7:37) - The words are stated to emphatically show that it is the same Moses and none other. Stephen continues, noting that the same man who led Israel is the same man “who said to the children of Israel.” Again, the words are not without purpose. Just as it is the same Moses who did all the great things for Israel, so it is the same man who spoke out words of instruction to them in the law of Moses. And within that law, Moses said, “The Lord your God will raise up for you.” What Moses says is law, it includes prophecy, and it is the word of the Lord. Therefore, when he wrote out the law, it became binding upon those who would receive it. It is as if Moses was still there with them in the council as Stephen spoke. Just because the man had died and been buried, the weight of his words continued as if he was sitting there speaking out directly to this body of leaders. As they were words of prophecy as well, when he said that an event would happen in the future, and when that event met up with the stream of time, whatever that event was had to be considered as happening by the will of the Lord and treated as such. It was not to be neglected, overlooked, or dismissed as an aberration. As for the event now referred to by Stephen, it is an event already proclaimed to this same council by Peter as fulfilled in the coming of Jesus Christ.

Prophet like me (7:37) - It is that God shall raise up “a Prophet like me from your brethren.” The words are stated in Deuteronomy 18:18 and are explained in the commentary of Acts 3:22. In short, Moses was a prophet of the Lord, and after him came many more prophets whose words were often carefully recorded and maintained, becoming the basis for Israel’s Scriptures. However, none of these were “like” Moses, apart from the fact that they were prophets. The difference between Moses and all others was that the words of Moses formed the basis of the law. He was the one who initiated the covenant. And more, not only did he initiate the covenant, but he also performed the priestly role in its initiation, serving at the altar and ministering the blood. Though he was not to continue in the role of priest, he did serve in this function initially. And further, not only did he serve in these ways, but he also served as the legislator of the covenant. No other prophet would be like Moses in all of these ways. His position in Israel was unique and distinct from all other prophets. As Moses said that the Lord would raise up a Prophet like him, it meant that this prophet would – by default – be the Initiator, Priest, and Legislator of a New Covenant. This is carefully and minutely explained to Israel in the book of Hebrews where Jesus is said to be “greater than” Moses and Aaron in all ways. With this understood, Stephen repeats the words of Moses that were already spoken to this council by Peter, saying, “Him you shall hear.” In the Hebrew of the referenced verse from Moses, there is an added stress in the word translated as “you shall hear.” This is indicated by the structure. It says, "elav tishmaun" – “Him you shall certainly hear.” Further, the sense of the word “hear” is not just to listen to the audible sounds, but to heed them and to obey them. As such, there will be no excuse for rejection of this Prophet. The people must heed the words He speaks. It is a command of Moses, and it is a provision specifically directed by the Lord. Further, the people were to heed him, as Peter says, “in all things, whatever He says to you.”
Quoted from Deuteronomy 18:15, this refers to the Messiah (cf. John 1:21, 25; 6:14; 7:40).

The Church in the Wilderness (7:38) - This is Israel. (cf. Exodus 12:3, 6, 19, 47; 16:1, 2, 9, 10; 17:1; 35:1; Leviticus 4:13; 16:5; Numbers 1:2, 8:9; 13:26; 14:2; Joshua 18:1). In the Hebrew Old Testament, two main words are used to define those in the wilderness: "qahal" – assembly, and "edah" – congregation. The two words are similar in meaning but are distinct enough that a good translation will render them consistently as “assembly” and “congregation” to show the difference between the two. The word that Stephen uses is the Greek word "ekklésia." It can signify either word from the Hebrew. It refers to a group that is assembled, whether religious or secular (such as in Acts 19:32). His use of the word simply indicates that the people of Israel had been called together as a people, assembling for a purpose. In this case, the assembly is defined by the next words, saying, “with the Angel who spoke to him on Mount Sinai.”

The Angel . . . on Mount Sinai (7:38) - The congregation of those assembled met with the Angel of the Lord, meaning a visible/audible manifestation of God. As God is Spirit, it is a reference to the Lord Jesus who is the Angel (Messenger) of the Lord seen at that time and throughout the Old Testament.Most likely this is the Angel of the Lord (vv. 30, 35) who was assisted by a multitude of angels (cf. Deuteronomy 33:3; Galatians 3:19; Hebrews 2:2).

The Living Oracles (7:38) - The Word (Alive and Active) of the Lord to them. This is the law given to Moses by God through the Angel of the Lord and a whole host of angels (cf. Hebrews 4:12; 1 Peter 1:23).

Would Not Obey (7:39) - Israel rejected Moses' leadership and longed to return to slavery in Egypt (cf. Numbers 11:5).  In the Greek, the word “obey” is an adjective. It should be rendered, “to whom our fathers were not willing to become obedient.” Obedience to Moses is to obey the Lord who gave the law through Moses. But they were unwilling to be obedient, as Stephen says, “but rejected.”

Make us gods (7:40) - A man-made representation of the true God (Exodus 32:1-5) which was forbidden (Exodus 20:4).   Quoted from Exodus 32:1, 23. Aaron is Moses’ older brother and the person who had been with him as they confronted Pharaoh numerous times. He personally spoke for Moses as his mouthpiece. He saw the signs, wonders, and miracles that led to the Exodus. If anyone would be expected to wait for and support Moses, it would certainly be him. And yet, the people came to him with a demand, saying, “Make us gods to go before us.” The verb is future, and the wording is more precise. The Greek reads, “Make us gods which shall go before us.” The idea is that they were to fashion their own gods that would be used as emblems to be carried before them as they marched. With this understood, Stephen continues with the words of the people, saying, “as for this Moses who brought us out of the land of Egypt.”

God . . . Gave Them Up (7:42) - This is quoted from Amos 5:25-27. Judicially abandoning the people to their sin and idolatry (cf. Hosea 4:17). The idea here is that in forsaking the Lord, the Lord will forsake them. It is the warning Joshua gave to the people. In God’s turning, Stephen next says, “and gave them up.” Instead of continuing to appeal to Israel to do what is right and to worship Him, the Lord essentially says, “Ok. Have it your way. If you will not worship me, we’ll see if the gods you do serve will help you.” The Lord allowed Israel to follow their own gods, and when times of trouble came, they had no one to turn to. The gods they trusted in were out “having a party” and too busy to help apparently. In actuality, they didn’t exist because they were not gods at all. Stephen next says that God gave them up “to worship the host of heaven.”

The host of heaven (7:42) - Israel's idolatrous worship of the sun, moon, and stars began in the wilderness and lasted through the Babylonian captivity (cf. Deuteronomy 4:19; 17:3; 2 Kings 17:16; 21:3-5; 23:4; 2 Chronicles 33:3, 5; Jeremiah 8:2; 19:13; Zephaniah 1:5). 

Tabernacle of Moloch (7:43) - A tabernacle is a tent in which an entity dwells. This would have been carried by the people in a procession as was common among the pagans, and which is seen even in parts of the world today. The reason for saying “tabernacle” here is certainly because he is making a play on words, connecting the thought to what is coming in verse 44. There, he will refer to the “tabernacle in the wilderness,” showing a contrast between this tabernacle and that one. Moloch is the god of the Ammonites. In the Old Testament, he is noted as Molech. Worship of Molech was expressly forbidden five times in the book of Leviticus.

Babylon (7:43) - Amos wrote Damascus (Amos 5:27), while Stephen said Babylon.  Amos was prophesying the captivity of the northern kingdom in Assyria, a deportation beyond Damascus.  Later, the southern kingdom was taken captive to Babylon.  Stephen, inspired by the Holy Spirit to do so, extended the prophecy to embrace the judgment on the whole nation, summarizing their idolatrous history and its results. 

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: 

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).