Acts (Written)

Texas farmland.

Sunday, 10 April 2022

Then he came out of the land of the Chaldeans and dwelt in Haran. And from there, when his father was dead, He moved him to this land in which you now dwell. Acts 7:4

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen – Part 1 and Part 2), or at Rumble (Click Here to listen – Part 1 and Part 2).

The previous verses referred to Abraham’s having been called out of Mesopotamia and to a land that God would show him. The words now continue, and they clearly show that the calling indicated here is not the same as the statement referred to in Genesis 12:1. He was first called out of Ur, and then the Lord spoke to him again sometime later. Luke’s words of the verse begin with, “Then he came out of the land of the Chaldeans and dwelt in Haran.”

The verb is an aorist participle. The words more appropriately read, “Then having come out of the land of the Chaldeans, he dwelt in Haran.” With the proper rendering, it is one continuous action as the reader follows the words of Stephen. The movement to this location, Haran, is recorded in Genesis 11:31 –

“And Terah took his son Abram and his grandson Lot, the son of Haran, and his daughter-in-law Sarai, his son Abram’s wife, and they went out with them from Ur of the Chaldeans to go to the land of Canaan; and they came to Haran and dwelt there.”

The call out of Ur was to Abraham, but it is Terah, the father, who led the family out. It is speculation, but the name of the location, Haran, may have been selected by Terah in honor of his dead son. He is recorded in Genesis 11:26 –

“Now Terah lived seventy years, and begot Abram, Nahor, and Haran.”

No matter what, they were called out of Mesopotamia, and along the way, they stopped in this location and stayed. The Bible does not say why. It says nothing of disobedience to the Lord in having done so or anything like that. All that is recorded is that they dwelt in Haran.

If one were to speculate, it may be that the selection of the location was because Terah liked it, or maybe he was too frail to move on. It could be that the Lord purposed that Abraham, not Terah, would be considered the father of the people’s time in Canaan, and so Terah was not to be the one to lead the family into the land. No matter what the reason, they stayed there in Haran. But Luke next records Stephen, saying, “And from there, when his father was dead.”

That agrees with Genesis 11:32 –

“So the days of Terah were two hundred and five years, and Terah died in Haran.”

The dating here brings in a problem. Genesis 11:26 (above) said that Terah was seventy years old when he had his sons. And yet, it says that Abraham was 75 when he departed from Haran in Genesis 12:4. That leaves 60 years that are hard to reconcile with the biblical narrative. But this is not really a problem.

All it says is that Terah was seventy years old when he had his sons. Abraham is placed first in the list, but this does not mean that either Abraham was born first, nor does it mean that all the sons were born by the time he was seventy. Rather, Abraham is placed first, just as the Bible often places the son of the chosen line first. And so, Terah started to have sons, not finished having sons, at seventy.

With this, we can see that Terah would have been one hundred and thirty when he had Abraham. That would have been in the year 2009AM (from the creation of the world). Terah was seventy when he had his first child, Haran, and Haran would have been sixty years older than Abraham.

With this complication explained, Luke next writes that “He moved him to this land in which you now dwell.” That is the second calling of Abraham, but the first calling recorded in Genesis –

“Now the Lord had said to Abram:
‘Get out of your country,
From your family
And from your father’s house,
To a land that I will show you.
² I will make you a great nation;
I will bless you
And make your name great;
And you shall be a blessing.
³ I will bless those who bless you,
And I will curse him who curses you;
And in you all the families of the earth shall be blessed.’
⁴ So Abram departed as the Lord had spoken to him, and Lot went with him. And Abram was seventy-five years old when he departed from Haran.” Genesis 12:1-4

Life application: There is often confusion in how people read and interpret difficult verses such as what is presented in Acts 7:4. Many find it easy to simply say there is an error in the chronology presented by Stephen. Others use a text which has obviously been manipulated. For example, the Samaritan Pentateuch simply changes Terah’s age from two hundred and five to one hundred and five. Because it simplifies things, they claim that must be the true reading.

However, by following the timeline of the world (as noted above with the year of Abraham’s birth), the chronology fits perfectly. The study of understanding the biblical narrative is hard at times, but it is well worth the effort in order to see what God is doing, and also to see just how accurate the Bible actually is.

To understand the timeline of the world, as it is recorded in the Bible, the chronology as compiled during the giving of the Superior Word sermons will be provided below. It goes as far as Deuteronomy because that is where the sermons are up to at the time of writing this Acts commentary. It would be beneficial to you to print this off and keep it handy.

This chronology carefully follows the Bible, but for any given date there may be a deviation of a single year depending on what time of the year an event occurs. However, it closely and accurately reflects what is faithfully recorded in Scripture within one year throughout the entire chronology.

Take time to carefully study the details as you read the Bible. It is well worth your time. You will find that what some people claim are “errors” is simply their lack of careful study showing through.

Lord God, thank You that we have a sure and reliable word. It is a treasure and a marvel to follow its many wonderful patterns and truths as we read of the story of redemption as You have laid it out. We know we have a sure word! Thank You for this.  Amen.

 

 

Biblical Timeline of the World – AM = Anno Mundi (Year of the World)

 

——————–

GENESIS

 

Adam created 1AM; died 930AM

Seth born 130AM; died 1042AM

Enosh born 235AM; died 1140AM

Cainan born 325AM; died 1235AM

Mahalalel born 395AM; died 1290AM

Jared born 460AM; died 1422AM

Enoch born 622AM; translated 987AM

Methuselah born 687AM; died 1656AM (the year of the flood)

Lamech born 874AM; died 1651AM

Noah born 1056AM

Flood of Noah – 1656 AM (Noah was 600 years old – Genesis 7:6)

Waters dried up from earth – 1657AM (1^st of the year – Genesis 8:13)

Shem 100 years old 1659AM (Genesis 11:10)

Arphaxad born 1659AM (Genesis 11:10)

Salah born 1694AM (Genesis 11:12)

Eber born 1724AM (Genesis 11:14)

Peleg born 1758AM (Genesis 11:16)

Reu born 1788AM (Genesis 11:18)

Serug born 1820AM (Genesis 11:20)

Nahor born 1850AM (Genesis 11:22)

Terah born 1879AM (Genesis 11:24)

Peleg died 1997AM (Genesis 11:19)

Nahor died 1998AM (Genesis 11:25)

Noah died 2006AM (Genesis 9:28)

Abram born 2009AM (Deduced from Genesis)

Reu died 2027AM (Genesis 11:21)

Serug died 2050AM (Genesis 11:23)

Abram called to move to Canaan 2084AM

Ishmael born 2095AM (Genesis 16:16)

Arphaxad died 2097AM (Genesis 11:12)

Covenant of Circumcision 2108AM (Genesis 17:1)

Isaac born 2109AM (Genesis 21:5)

Salah died 2127AM (Genesis 11:15)

Sarah died 2146AM (Genesis 23:1)

Isaac married Rebekah 2149AM (Genesis 25:20)

Shem died 2159AM (Genesis 11:11)

Abraham died 2184AM (Genesis 25:7)

Eber died 2188AM (Genesis 11:17)

Jacob and Esau born 2169AM (Genesis 25:26)

Esau married two wives 2209AM (Genesis 26:34)

Ishmael died 2232AM (Genesis 25:17)

Isaac blesses Jacob approx. 2247AM (Back-dated from Joseph being 30 Genesis 41:46)

Jacob marries Leah and Rachel approx. 2254AM (Genesis 29)

Jacob completes 14 years of labor approx. 2261AM (Genesis 30:25)

Jacob departs to return to Canaan approx. 2267AM (Genesis 31:38)

Joseph 17 years old approx. 2275AM (Genesis 37:2)

Isaac died 2289AM (Genesis 35:28)

Joseph 30 years old; second over all Egypt 2289AM (Genesis 41:46)

Jacob stands before Pharaoh at 130 2299AM (Genesis 47:9) * 215 years after promise to Abraham

Jacob died 2316AM (Genesis 47:28)

Joseph died approx. 2370AM (Genesis 50:26)

 

——————-

Genesis ended with the death of Joseph. He was born right around the year 2260 Anno Mundi. He lived 110 years and so his death came at approximately 2370AM. After the death of Joseph, not another word about the time which the Israelites remained in Egypt was given until sometime around the birth of Moses.

 

This was a period of about 64 years and so Exodus 1:1 is somewhere around the year 2434AM, but the date isn’t specific. However, the dating of the Bible will become specific again at key points during the book.

 

Just because it is a period of only 64 years from the death of Joseph until the time of the birth of Moses, it is a full 215-year period from Jacob’s arrival until the Exodus, which occurs when Moses is about 80 years old.

 

——————–

EXODUS

 

Israel departs Egypt on the 15^th of the 1^st month in the year 2514AM (Exodus 12:40; see Exodus 12:6)

Israel comes to Wilderness of Sin on 15^th day of the 2^nd month in the year 2514AM (Exodus 16:1)

Israel comes to Wilderness of Sinai on the 1^st day of the 3^rd month in the year 2514AM (Exodus 19:1)

Tabernacle is raised up on first day of 1^st month of the year 2515 (Exodus 40:17)

 

——————–

LEVITICUS

 

The dating of Leviticus can be figured based on when Solomon’s Temple was built. By tracing back from that day as stated in 1 Kings 6:1, which indicates 480 years from the Exodus, we can assert with relative confidence that it was penned approximately 1445 BC.

 

There was a 45-day journey to reach Mount Sinai, where the Israelites worked to construct the Tabernacle. In Exodus 40:2 it stated, “On the first day of the first month you shall set up the tabernacle of the tent of meeting.” This would have been the beginning of the second year and 345 days after the Exodus and 300 days since their arrival at Sinai. It would also make it the year 2515 AM. Later, the Israelites departed Sinai as indicated in Numbers 10:11 –

 

“Now it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from above the tabernacle of the Testimony.”

 

As Leviticus was certainly recorded by Moses during this 50-day period, we can be confident of this timeframe and dating.

 

——————–

 

After the exodus, there was a 45-day journey to reach Mount Sinai, where the Israelites worked to construct the Tabernacle. In Exodus 40:2 it stated, “On the first day of the first month you shall set up the tabernacle of the tent of meeting.” This was the beginning of the second year, 345 days after the Exodus, and 300 days since their arrival at Sinai. It would also be the year 2515 AM.

 

Numbers begins its text thirty days later on the first day of the second month of this same year. The book of Leviticus was compiled during a very short period of time between the ending of Exodus and up to Numbers 10:11, a period of fifty days. Numbers lasts much longer.

 

——————–

NUMBERS

 

The Lord speaks to Moses on the 1^st day of the 2^nd month in the 2^nd year after coming out of Egypt, 2515AM (Numbers 1:1)

Israel departs Sinai on the 20^th day of the 2^nd month in the 2^nd year after coming out of Egypt, 2515AM (Numbers 10:11)

Miriam dies in the Wilderness of Zin in the 1^st month of the 3^rd year after leaving Egypt, 2516AM (Numbers 20:1)

Aaron dies on Mt. Hor on the 1^st day of the 5^th month in the 40^th year after leaving Egypt, 2554AM (Numbers 33:38)

 

——————–

 

The Exodus occurred in the year 2514 Anno Mundi. Deuteronomy comes at the ending of the fortieth year since the Exodus, as is noted in Deuteronomy 1:3. Therefore, it is recorded in the 11th month of the year 2554 Anno Mundi.

 

——————–

DEUTERONOMY

 

On the 1^st day of the 11^th month of the 40^th year Moses spoke to the children of Israel, 2554AM (Deuteronomy 1:3)

 

Moses died no later than the 7^th day of the 12^th month of the 40^th year (possibly earlier) in the year 2554 Anno Mundi, or from the creation of the world.

 

 

 

 

 

 

 

Hey! It’s… it’s… hay!

Saturday, 9 April 2022

and said to him, ‘Get out of your country and from your relatives, and come to a land that I will show you.’ Acts 7:3

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

The previous verse revealed that God had appeared to Abraham in Mesopotamia, even before he dwelt in Haran. Continuing that thought, and still speaking of God, it next says, “and said to him.”

The Lord has a purpose for Abraham. As such, He sovereignly entered into his life and spoke to him in order for His will to come about within the stream of human existence. Note that this is a communication to Abraham, and not some type of overwhelming impulse. It doesn’t say, “God appeared to Abraham and impelled him to do such and so.” Instead, He speaks to him. With that understood, it next says, “Get out of your country.”

The Lord is now directing the steps of Abraham, calling him out of Ur of the Chaldees in Mesopotamia. There is no indication concerning how long his family had lived there, but it was not a short span as can be determined from the next words, “and from your relatives.”

Abraham’s family had moved to Ur at some point in time, and they had become established there long enough to grow into an extended family of relatives. This is certain because when he left, he took along his immediate family, leaving other relatives behind. Because of this, it wasn’t just a temporary home that a traveling Bedouin might pick up and move from. Rather, it was a place of family, memories, and roots. But the Lord directed him, and he responded after hearing the words, “and come to a land that I will show you.”

The same Greek word was used in the previous clause as in this clause. It should be translated as such –

Get out of your land and from your relatives
And come to a land that I will show you.

The land in which Abraham lived was known, it had family, it was what he knew. On the other hand, the land to which the Lord directed him was unknown, it had no family, and he had no idea what awaited him. But it was known to the Lord. Abraham, hearing the call of the Lord, now had a choice to make. Although it may seem obvious to us now that he would say, “Well, God has spoken and so I must do as He instructs.” But that is not the case at all, is it?

Life application: The Lord appeared to Abraham and told him to pick up and move on. Even if it was only one generation that he lived in Ur, the fact is that it was his home. He had family there, and it was his land. Would he be obedient to the Lord’s direction? We can say, “Well, what did he have to lose, and how much he had to gain!”

But this is all because of our knowledge of the story and how it plays out. He had no idea at all what lay ahead, and we have no idea at all what he was leaving behind. All we have is the fact that the Lord has spoken and that Abraham, as we now know, did as the Lord said. Again, as noted above, we might think, “Of course, he went. God told him to do so, and he would be a fool to not do so!”

But then, we would probably be pointing at ourselves, right? We say that we believe in Jesus. We claim that He is the Lord, and we are His people. If that is so, then we are claiming that we have a knowledge of who He is and that if He speaks to us, we will do just as he has said. But wait… He has “said.” His word is what we call the Bible. It is the only source of who Jesus is. We have used information from that source to say that we believe He is the Lord and that He is our Savior.

So, what is the difference? The difference is great! Abraham did not have the story as we do. He did not know the end from the beginning. He did not know what would happen along the way or what it would be like when he got there. And yet, Abraham obeyed.

We do have the story, from the beginning (Genesis 1:1) to the end (Revelation 22:21). We know the major plan of what will happen along the way, because the Bible has laid it out. And we know just what the land we are heading to will be like, because its marvelous description is given in Revelation. And yet, we – unlike Abraham – do not simply hear and obey.

In fact, quite often, we don’t hear at all because we don’t listen. How can we hear unless we read what He has spoken out for us? And in the times when we do hear, we often still fail to do as instructed. How great was the faith of Abraham! How failing and weak is our faith! Let us be people of faith. Let us be obedient to the word. May the Lord find us faithful to comply. May it be so, to our benefit and to His glory.

Heavenly Father, we have Your precious word. It is not overburdensome at all. Instead, it is a guide for us to use as we head to the fairer land which You have promised us. Help us to see this, and to be obedient to Your will and Your word as we take our steps along this journey of life. Yes, help us in this Lord God. Amen.

 

 

 

 

 

 

 

 

More of those Texas cotton fields whirring by.

Friday, 8 April 2022

And he said, “Brethren and fathers, listen: The God of glory appeared to our father Abraham when he was in Mesopotamia, before he dwelt in Haran, Acts 7:2

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

At the beginning of Chapter 7, as seen in the last verse, the high priest asked if the charges against Stephen were true. Stephen now begins his response without even providing an answer to the charge. Instead, he dives right into giving a dissertation on the history of Israel. Luke records his words, beginning with, “And he said, ‘Brethren and fathers, listen.’”

The word “brethren” is stated as a general address. It is directed to all who hear as equal members of the society of those of Israel as far as cultural affiliation is concerned. The word “fathers” indicates the members of the council specifically, acknowledging that they are in authority positions, and thus it is an extra note of courtesy and honor.

The idea would be the same as addressing a church where all are one in Christ (Galatians 3:28). And yet, the elders are to be given double honor (1 Timothy 5:17). Stephen is acknowledging both at the same time. He is noting that he is of Israel, just as they are, but they are also elders of the society and are due an additional mark of respect.

With this opening address complete, he begins his general discourse, saying, “The God of glory.” The phrase is a rare one in the way it is presented. The Greek has an article that is often left untranslated, but it should probably be rendered in this statement – “The God of the glory.” The same idea is expressed in Psalm 24:7 where the Hebrew also uses a definite article before the word “glory” –

“Lift up, gates, your heads
And be lifted up, doors, everlasting
And shall come in the King of the glory.” (CG)

Though the expression used by Stephen is unusual, the idea behind it is quite common. The glory of God is expressed throughout both testaments of Scripture in various ways. Some scholars explain the term as denoting the visible glory manifested at times by the Lord. There is no reason at all to assume this.

The word “glory” is from the Greek word “dóksa (from dokeō, ‘exercising personal opinion which determines value’) – glory. … dóksa (‘glory’) corresponds to the OT word, kabo (OT … ‘to be heavy’). Both terms convey God’s infinite, intrinsic worth (substance, essence)” (HELPS Word Studies).

Stephen is certainly referring to God’s state of worth, being the Creator of all things. Whether there is an outward expression of this or not at any given time, He remains of the same worth. The reason for Stephen stating the description of Him in this manner may be to alert the council that he regards the glory of God as something uniquely tied to Him. As such, he would not be one to blaspheme Him in any manner. Next, he says that God “appeared to our father Abraham.”

This is something that happened quite a few times in the life of Abraham. At key points in his life, the Bible records the visitations of the Lord to him. Sometimes, only a conversation is recorded. At other times, the Lord appeared in a human form (see Genesis 18:1, 2). In such an instance, it is surely a visit of the Lord by the eternal Christ, meaning Jesus.

However, until Stephen’s speech, this particular visitation now being noted by him has been left unstated. He says that God appeared to him “when he was in Mesopotamia.” That is seen in the words, “before he dwelt in Haran.”

The meaning then is that the Lord appeared to him in Ur of the Chaldeans, the place from which Abraham originally came. The only thing said of this in Genesis is recorded in a few passages, such as –

“And Terah took his son Abram and his grandson Lot, the son of Haran, and his daughter-in-law Sarai, his son Abram’s wife, and they went out with them from Ur of the Chaldeans to go to the land of Canaan; and they came to Haran and dwelt there.” Genesis 11:31

“Then He said to him, ‘I am the Lord, who brought you out of Ur of the Chaldeans, to give you this land to inherit it.’” Genesis 15:7

“And Joshua said to all the people, ‘Thus says the Lord God of Israel: ‘Your fathers, including Terah, the father of Abraham and the father of Nahor, dwelt on the other side of the River in old times; and they served other gods. ³ Then I took your father Abraham from the other side of the River, led him throughout all the land of Canaan, and multiplied his descendants and gave him Isaac.’” Joshua 24:2, 3

Other such references are found in Scripture, but – like these – they do not explicitly speak of the Lord appearing to Abraham while in Mesopotamia. Instead, they only speak in a general way, without any note of a personal appearance, even if it may be implied.

Some will tie Stephen’s words into Genesis 12:1, but that is then explained in Genesis 12:4 as being a departure from Haran, not Ur. As such, Stephen’s words provide explicit details not previously seen. This is the first of several times that Stephen will give insights into the biblical narrative that are not explicitly stated elsewhere, thus making his speech a most important source for understanding some key things that would otherwise not be known.

Life application: There are times when we can make inferences about what is going on in Scripture, but unless something is explicitly stated, it is best to acknowledge our inference as such. In the case of the Lord appearing to Abraham, without Stephen’s words in Acts, such an inference would have to be stated in this way.

But because Stephen said what he said, we are no longer bound to a mere inference, and we can rightly state that the Lord explicitly appeared to Abraham even before the first recorded appearance in the book of Genesis. This then means that we must be familiar with all of Scripture in order to make such a statement.

Therefore, it is incumbent on us to check things out when they are presented to us by pastors, preachers, and teachers. It is also incumbent on us to read the word again and again, until we are familiar with it. And finally, it means that when we find that our initial analysis of something was wrong, we should go about correcting it in the future.

The Bible is a big and complicated book. Let us diligently study it each and every day of our lives. It is certain making His word a priority is pleasing to the Lord. Read and study it!

Glorious Heavenly Father, help us to be people of study, knowing that You have given us Your word so that we can know it and then act in accord with Your will. We can certainly see Your glorious hand at work in the pages of Scripture and as it is revealed in the ongoing movement of human history. Thank You for Your wonderful word! Amen.

 

 

 

 

 

 

 

 

 

 

Cotton fields of Texas.

Thursday, 7 April 2022

Then the high priest said, “Are these things so?” Acts 7:1

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

Chapter 6 ended with the charge of blasphemy raised against Stephen while he stood confidently before the council. As it is noted of him, “his face was like the face of an angel.” He had nothing to fear because the truth was on his side, even if he was falsely accused. And even if the false accusations prevailed in the court, they could not prevail over his security in Christ. Hence there was nothing to be timid about.

Chapter 7 now opens with a simple question from the high priest who is obviously in the position to lead the council. Luke records this, saying, “Then the high priest said.” As this is a matter of a religious nature, it is handled under the authority of the high priest. Rome decided if a conquered nation could worship its god or gods, and to what extent they were allowed to do so. They understood that a nation that can practice its religion openly was likely to be less of a threat than one that could not.

The religious life of Israel was found acceptable to the Romans and so it was allowed to continue, even if politics were involved in the matter of appointing high priests and the like. With this authority allowed, the Sanhedrin met, and the high priest conducted his duties for the nation, leading the religion accordingly. In this case, the question asked of Stephen is, “Are these things so?”

It is a simple question, anticipating a plea of guilt or innocence, but with the allowance that the one charged could speak in his own defense. In this case, the simple question addressed to Stephen will turn into 52 verses of response, none of which directly answers the high priest’s query. Instead, it will be a history lesson concerning the state of Israel’s relationship with, and continued rejection of, the Lord. Stephen’s words ahead are much more of an accusation against the nation than were the simple charges of blasphemy against him.

The events now, even the questioning by the high priest, are similar to what happened at the trial of Jesus –

Those who had arrested Jesus took him to Caiaphas the high priest, where the teachers of the law and the elders had assembled. ⁵⁸ But Peter followed him at a distance, right up to the courtyard of the high priest. He entered and sat down with the guards to see the outcome.
⁵⁹ The chief priests and the whole Sanhedrin were looking for false evidence against Jesus so that they could put him to death. ⁶⁰ But they did not find any, though many false witnesses came forward.
Finally two came forward ⁶¹ and declared, “This fellow said, ‘I am able to destroy the temple of God and rebuild it in three days.’”
⁶² Then the high priest stood up and said to Jesus, “Are you not going to answer? What is this testimony that these men are bringing against you?” ⁶³ But Jesus remained silent. Matthew 26:57-63

Life application: Stephen has a choice concerning his response. Should he try to defend himself against the false charges, or will his response serve a greater purpose if he speaks of other matters? In his case, he will actually go on the offensive. Though he may not have fully realized it at the time, his words now form a lengthy note of accusation against Israel.

As this is recorded in the word of God, it stands as a testimony to why Israel was punished, sent into exile, and has lived under the curses of Deuteronomy 28 for the past two millennia. It is up to Israel, meaning the leadership of the nation, to acknowledge their guilt and to call on Jesus (see Matthew 23:37-39).

Although it is right and proper to support the nation of Israel, it is not right to blindly support them without calling out their guilt. They bear guilt in rejecting the Lord, and they bear the guilt of failing to measure up to the laws found within the covenant they agreed to at Mount Sinai. Until they come into the New Covenant, they remain bound to the Old. Pray that those in Israel will have their eyes opened to their state before the Lord – both as individuals and as a nation.

Heavenly Father, the Bible is Your witness to the world – both Israel and the world at large – as to what You are doing in redemptive history. Help us to never withhold telling the entire story that we are aware of when it is needed to open people’s eyes to whatever truth they have not yet grasped. May we be ready to tell anyone and everyone about those things that are clearly presented in Your word that will help them understand the things You expect of them. Amen.

 

 

 

 

 

 

 

Nothing like Jujyfruits to keep you going when driving over 16,000 miles.

Wednesday, 6 April 2022

And all who sat in the council, looking steadfastly at him, saw his face as the face of an angel. Acts 6:15

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

To get the proper sense of the flow of the words, the verbs must be corrected, and the order of the clauses needs to be reversed. The NKJV says, “And all who sat in the council, looking steadfastly at him…”

Rather, the original text reads, “And having looked steadfastly at him, all those sitting in the council…” When reading the previous verses together with this, it comes alive. The action moves from the accusers of the previous verse to Stephen. The council is held, they are looking at the accusers as each presents his case. With their words complete, only then are the eyes turned to the accused. This includes “all those sitting in the council.”

The verb is an aorist participle. They are sitting there with their eyes fixed on the accused. It is as if the reader is actually viewing the trial as it happens. What the council is now seeing is what the reader is also able to mentally see. And that is, as Luke notes, that they “saw his face as the face of an angel.”

Unfortunately, many commentaries unnecessarily state what is compared here to a shining or radiant countenance, as if Stephen has already started to be glorified. Or some say that the illumination of God is coming forth from his countenance. For example, the Pulpit Commentary says that he was “illuminated with a Divine radiance.” There is no reason to assume anything like this, nor would it agree with what actually happens to Stephen towards the end of Chapter 7.

Rather, the idea being expressed here is one of confidence, serenity, discernment, being undisturbed by the challenge against him, and so on. Three examples where a similar expression is used will give the sense. None of these are referring to a supernatural shining or illumination. Rather, they speak of a human who is in control of his emotions and exudes confidence –

“And Jacob said, ‘No, please, if I have now found favor in your sight, then receive my present from my hand, inasmuch as I have seen your face as though I had seen the face of God, and you were pleased with me.’” Genesis 33:10

“Your maidservant said, ‘The word of my lord the king will now be comforting; for as the angel of God, so is my lord the king in discerning good and evil. And may the Lord your God be with you.’” 2 Samuel 14:17

“And he has slandered your servant to my lord the king, but my lord the king is like the angel of God. Therefore do what is good in your eyes.” 2 Samuel 19:27

Life application: It is true that angels (messengers) are seen at times in Scripture to have a radiance that is beyond human, but when that is the case, it is also explicitly stated. At other times, angels – even the angel of the Lord (meaning the eternal Christ) – appears completely human. So much is this the case that the one who sees Him will not even realize He is the Lord. For example, this is seen in Judges 6.

When something is beyond what is normally experienced, it will say so. And so, as you read the Bible, consider each passage just as it is presented, just as if you were reading any normal book. When the sensational comes, it will be explained in the text. This is actually an important lesson because the more sensational we make the passage in our own minds (or as someone has presented it), the less it may be reflecting what the actual intent is.

In this state, the Bible becomes something that goes beyond a book about the redemption of man, and the focus becomes like a Hollywood movie. This type of approach is hugely popular, and videos like this will get countless views, but the people are also desensitized to the main point of what Scripture is telling us.

God loves us, God sent His Son (in an otherwise unremarkable human form) in order to redeem us, and we are being brought back to Him through His wonderful program of redemption. That alone is the most sensational news of all! Let us not miss the beauty of God’s workings by going off into many over-sensationalized paths.

What a treasure! What a gift! What a marvelous wonder is Your word, O God. It gives us the details of the most glorious thing we could imagine. It tells us of restoration with You through Jesus Christ our Lord. Thank You for what this precious word conveys concerning Him! Amen.