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.
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:
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.
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.
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.
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.
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