tag:blogger.com,1999:blog-81574467908303227242024-03-13T03:40:05.178-04:00Berean AdvocatePASTOR JAMES R GRAY
2 Timothy 2:15 - Studies and comments on Bible, Theology, and associated subjects.James Grayhttp://www.blogger.com/profile/15584034652219923967noreply@blogger.comBlogger468125tag:blogger.com,1999:blog-8157446790830322724.post-5722477031250559952019-01-16T16:58:00.002-05:002019-01-16T16:58:29.368-05:00Reading Hebrews 001
<br />
<div style="margin: 0px 0px 10.66px;">
<b><span style="font-family: Calibri;">Hoberltz observes; “The book of Hebrews emphasizes the
importance of believers living with a few to view to future in the Lord’
millennial kingdom.” </span><span style="font-size: 8pt; line-height: 107%; margin: 0px;">(Eschatological
Salvation of Hebrews, Bibliotheca Sacra, January 1988, 83]. <span style="margin: 0px;"> </span></span><span style="font-family: Calibri;">The main thesis dealing the superiority
of Christ [Ibid). He is superior in His Person and Work. The superiority of
Christ applies both to Israel and the church (cf. 1 cor. 12:12-13).</span></b></div>
<i></i><u></u><sub></sub><sup></sup><strike></strike><span style="font-family: Calibri;"></span><b></b>James Grayhttp://www.blogger.com/profile/15584034652219923967noreply@blogger.com1tag:blogger.com,1999:blog-8157446790830322724.post-8164645012442093172018-11-04T14:52:00.000-05:002018-11-04T14:52:36.937-05:00The defence by Paul— Acts 28:17-23.<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiYc12WLzYFj3gCkX7fzY6_6W5E_vvigePdbWVt1rnO-jRqMxI2dyp0O32Oqo-ng3eeiaIWPCJByQkrtfNr5LkR7p4qJ_VNfBmcu7r5L39jiZp-0V0CTTHDFHi8Kq_LP7FqOl9fM_wYYn8/s1600/Paul+the+apostle+%25281%2529.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="918" data-original-width="972" height="301" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiYc12WLzYFj3gCkX7fzY6_6W5E_vvigePdbWVt1rnO-jRqMxI2dyp0O32Oqo-ng3eeiaIWPCJByQkrtfNr5LkR7p4qJ_VNfBmcu7r5L39jiZp-0V0CTTHDFHi8Kq_LP7FqOl9fM_wYYn8/s320/Paul+the+apostle+%25281%2529.jpg" width="320" /></a></div>
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<span style="margin: 0px;"><span style="font-size: large;"><br /></span></span></div>
<span style="margin: 0px;"><span style="font-size: large;">This
meeting took place three days after arriving in Rome. Paul initiated the contact. Rome had a high
presence of Jews (50,000),<a href="file:///G:/003%20NEW%20TESTAMENT/005%20ACTS/028%20ACTS%2028.doc#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Times New Roman",serif; margin: 0px;">[1]</span></span></span></span></a>
and even in the Army, they had basically their own region known as the
Trans Tiberim.<a href="file:///G:/003%20NEW%20TESTAMENT/005%20ACTS/028%20ACTS%2028.doc#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Times New Roman",serif; margin: 0px;">[2]</span></span></span></span></a> Larkin
tells us that a number of Synagogue names have been recovered.<a href="file:///G:/003%20NEW%20TESTAMENT/005%20ACTS/028%20ACTS%2028.doc#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Times New Roman",serif; margin: 0px;">[3]</span></span></span></span></a>
Luke records the conversation. This, like others since Paul is a prisoner,
is a defense speech being made to the Jews at Rome. Some has made note of
the echoing of Jesus trail language in this defense.<a href="file:///G:/003%20NEW%20TESTAMENT/005%20ACTS/028%20ACTS%2028.doc#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Times New Roman",serif; margin: 0px;">[4]</span></span></span></span></a>
This meeting affirms five things: </span></span><br />
<ul style="margin-top: 0in;" type="disc">
</ul>
<br />
<div style="margin: 0px 0px 0px 48px; text-align: justify;">
<span style="margin: 0px;"><span style="font-size: large;">(1) First, is Paul’s declaration
of innocence. He “<i style="mso-bidi-font-style: normal;">had done nothing
against our people or the customs of our fathers</i>” (28:17). He is
identifying with his people by the use of the word <i style="mso-bidi-font-style: normal;">our</i>. This is also reinforced by calling them <i style="mso-bidi-font-style: normal;">brethren</i>, meaning fellow Jews. He wants his fellow countrymen to know
he did nothing against his people or the customs. </span></span></div>
<br />
<div style="margin: 0px 0px 0px 48px; text-align: justify;">
<span style="margin: 0px;"><span style="font-size: large;">(2) Second, His
innocence was recognized by the Romans. He informs them that the Romans “<i style="mso-bidi-font-style: normal;">were willing to release me because there was
no ground for putting me to death</i>” (28:18). This is a common theme in the last
half of Acts (23:29; 25:18-19, 25; 26:31-32). </span></span></div>
<br />
<div style="margin: 0px 0px 0px 48px; text-align: justify;">
<span style="margin: 0px;"><span style="font-size: large;">(3) Third, because of
the Jews objection, “<i style="mso-bidi-font-style: normal;">I was force to
appeal to Caesar</i>” (28:19a cf. 26:11). <span style="margin: 0px;"> </span>It is clear that he made the appeal for his
own protection. The irony is that he is still held and faces charges in spite
of his innocence. </span></span></div>
<br />
<div style="margin: 0px 0px 0px 48px; text-align: justify;">
<span style="margin: 0px;"><span style="font-size: large;">(4) Fourth, He wants
them to know he does not have any accusation against Israel (28:19b). The word for
accusation is a legal term meaning to have legal cause. This may well be said
because a counter-suit may have been on the Jewish minds. Paul had no intent to
punish the Jews, nor that he held ill-will toward them. He only wanted to be
acquitted. </span></span></div>
<br />
<div style="margin: 0px 0px 0px 48px; text-align: justify;">
<span style="font-size: large;"><span style="margin: 0px;">(5) Fifth, He is a
prisoner “<i style="mso-bidi-font-style: normal;">for the sake of the hope of Israel</i>”
(28:20). This is another common theme in to Paul and his ministry in Acts
(23:6; 24:15; 26:6-7). There is confusion about this statement among
dispensationalist. Some hold that the phrase refers to the earthly kingdom and
that Paul was preaching the earthly kingdom up to this point in Acts, not the
church the body of Christ.<a href="file:///G:/003%20NEW%20TESTAMENT/005%20ACTS/028%20ACTS%2028.doc#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Times New Roman",serif; margin: 0px;">[5]</span></span></span></span></a>
This goes against Scripture. [1] Because at the same time he was also in bonds
because of the Mystery (Eph. 6:19-20). This applies to his first Roman
imprisonment; the very same that Luke writes about in Acts 28. He writes about
the mystery before he went to Rome (Romans 16:25). To hold that Paul was only
preaching the earthly kingdom up to this point is nonsense. [2] It is clear
that Paul was imprisoned because he preached to the Gentiles the message of
Grace. All one has to do is read the pre-prison epistles of Paul (cf. Romans
3:24; 6:14; 9:23-24). It is clear that Paul preached to the Gentiles the gospel
of Grace, long before Acts 28. [3] It displays a misunderstanding of the
phrase—<i style="mso-bidi-font-style: normal;">the hope of Israel</i>. The
key to understanding the phrase is Acts 26:6-7.<a href="file:///G:/003%20NEW%20TESTAMENT/005%20ACTS/028%20ACTS%2028.doc#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Times New Roman",serif; margin: 0px;">[6]</span></span></span></span></a> It
is clear that the hope is connected to the promise. The promise takes us back
to Abraham and the promise given the fathers. This hope has a two-fold
application; one to a person (Christ), and as an eschatological hope that will
be fulfilled by the coming of the person. For a more precise definition of the
Hope of Israel see Jeremiah 14:8; 17:13, where the Savior of Israel is called “<i style="mso-bidi-font-style: normal;">the Hope of Israel</i>.” Paul preached Jesus
Christ both as the hope of Israel
and to the Gentiles the mystery of Christ (Col. 1:27). In this context the hope
of Israel refers to the
person of Jesus Christ, the resurrected Savor of both Israel and the
Church. The Hope of Israel is a person, not an event; although the person
brings in the event (the earthly kingdom). <span style="margin: 0px;"> </span>[4] Paul was in chains not for preaching the earthy
kingdom, but the preaching the resurrection of the crucified Christ (Messiah).
Stam is correct saying: “</span><span style="font-family: "Arial Narrow",sans-serif; margin: 0px;">by
examining the Scriptures concerned, any sincere student will learn that Paul
was ‘bound with this chain,’ not for proclaiming that which Israel hope for,
the kingdom, but for proclaiming that which was the basis of her hopes, the
resurrection.</span><span style="margin: 0px;">”<a href="file:///G:/003%20NEW%20TESTAMENT/005%20ACTS/028%20ACTS%2028.doc#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Times New Roman",serif; margin: 0px;">[7]</span></span></span></span></a>
See Acts 23:6; 24:14, 15; 25:18-19; 26:6-8. Paul firmly believed that Jesus
Christ (Messiah) was their hope, and would return to establish Himself as the
King of His kingdom (cf. Romans 11:25-27). They needed to realize their
hope—the resurrected Savor. </span></span></div>
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<div style="mso-element: footnote-list;">
<span style="font-size: large;"></span><br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<div style="margin: 0px;">
<span style="font-size: large;"><a href="file:///G:/003%20NEW%20TESTAMENT/005%20ACTS/028%20ACTS%2028.doc#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="font-family: "Arial Narrow",sans-serif; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Arial Narrow",sans-serif; margin: 0px;">[1]</span></span></span></span></span></a><span style="font-family: "Arial Narrow",sans-serif; margin: 0px;"><span style="margin: 0px;"> </span>Larkin, ACTS, 386.</span></span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div style="margin: 0px;">
<span style="font-size: large;"><a href="file:///G:/003%20NEW%20TESTAMENT/005%20ACTS/028%20ACTS%2028.doc#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span style="margin: 0px;"><span style="font-family: "Arial Narrow",sans-serif; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Arial Narrow",sans-serif; margin: 0px;">[2]</span></span></span></span></span></a><span style="font-family: "Arial Narrow",sans-serif; margin: 0px;"><span style="margin: 0px;"> </span>Bock, BECNT: ACTS, 751. </span></span></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div style="margin: 0px;">
<span style="font-size: large;"><a href="file:///G:/003%20NEW%20TESTAMENT/005%20ACTS/028%20ACTS%2028.doc#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span style="margin: 0px;"><span style="font-family: "Arial Narrow",sans-serif; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Arial Narrow",sans-serif; margin: 0px;">[3]</span></span></span></span></span></a><span style="font-family: "Arial Narrow",sans-serif; margin: 0px;"><span style="margin: 0px;"> </span>Larkin, ACTS, 38. </span></span></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div style="margin: 0px;">
<span style="font-size: large;"><a href="file:///G:/003%20NEW%20TESTAMENT/005%20ACTS/028%20ACTS%2028.doc#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span style="margin: 0px;"><span style="font-family: "Arial Narrow",sans-serif; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Arial Narrow",sans-serif; margin: 0px;">[4]</span></span></span></span></span></a><span style="font-family: "Arial Narrow",sans-serif; margin: 0px;"><span style="margin: 0px;"> </span>Witherington, ACTS, 797. </span></span></div>
</div>
<div id="ftn5" style="mso-element: footnote;">
<div style="margin: 0px;">
<span style="font-size: large;"><a href="file:///G:/003%20NEW%20TESTAMENT/005%20ACTS/028%20ACTS%2028.doc#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span style="margin: 0px;"><span style="font-family: "Arial Narrow",sans-serif; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Arial Narrow",sans-serif; margin: 0px;">[5]</span></span></span></span></span></a><span style="font-family: "Arial Narrow",sans-serif; margin: 0px;"><span style="margin: 0px;"> </span>Commonly known as the Acts 28 position in
dispensationalism. </span></span></div>
</div>
<div id="ftn6" style="mso-element: footnote;">
<div style="margin: 0px;">
<span style="font-size: large;"><a href="file:///G:/003%20NEW%20TESTAMENT/005%20ACTS/028%20ACTS%2028.doc#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span style="margin: 0px;"><span style="font-family: "Arial Narrow",sans-serif; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Arial Narrow",sans-serif; margin: 0px;">[6]</span></span></span></span></span></a><span style="font-family: "Arial Narrow",sans-serif; margin: 0px;"><span style="margin: 0px;"> </span>See our comments on Acts 26:6-7. </span></span></div>
</div>
<div id="ftn7" style="mso-element: footnote;">
<div style="margin: 0px;">
<span style="font-size: large;"><a href="file:///G:/003%20NEW%20TESTAMENT/005%20ACTS/028%20ACTS%2028.doc#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span style="margin: 0px;"><span style="font-family: "Arial Narrow",sans-serif; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Arial Narrow",sans-serif; margin: 0px;">[7]</span></span></span></span></span></a><span style="font-family: "Arial Narrow",sans-serif; margin: 0px;"><span style="margin: 0px;"> </span>Stam, ACTS, 215. </span></span></div>
</div>
</div>
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike><span style="font-size: large;"></span>James Grayhttp://www.blogger.com/profile/15584034652219923967noreply@blogger.com0tag:blogger.com,1999:blog-8157446790830322724.post-68900380573540834262018-09-24T16:15:00.000-04:002018-09-24T16:54:46.495-04:00THEOLOGICAL SIGNIFICANCE ACTS 9<span style="font-family: "minion pro" , serif; font-size: large;"></span><br />
<div style="margin: 0px; text-align: justify;">
<span style="font-family: "minion pro" , serif; margin: 0px;"><span style="font-size: large;">The theological
significance of Acts 9.</span></span><br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgEDzmZqN8m_MS4Ez2QZRNKEg6lpc_LQST97mBMliv2ANkIK3qa3YHqvYhoY31V8jdzzeLLgoIuNXHlptwUqRGTNIqC3RbjW-Ktt5OB2WxzXXgB2jOdB-HxS3j0juvs9Bfo0EckVt-_c_k/s1600/Ananias+%2526+Paul.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="895" data-original-width="207" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgEDzmZqN8m_MS4Ez2QZRNKEg6lpc_LQST97mBMliv2ANkIK3qa3YHqvYhoY31V8jdzzeLLgoIuNXHlptwUqRGTNIqC3RbjW-Ktt5OB2WxzXXgB2jOdB-HxS3j0juvs9Bfo0EckVt-_c_k/s320/Ananias+%2526+Paul.jpg" width="74" /></a></div>
<span style="font-family: "minion pro" , serif; margin: 0px;"><span style="font-size: large;">This event cannot <span style="margin: 0px;">be overstated</span>.
Included are:</span></span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: large;"><span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="font-family: "minion pro" , serif; margin: 0px;"> The exaltation</span><span style="font-family: "minion pro" , serif; margin: 0px;"> of the earthly Jesus. The truth is dynamic and
<span style="margin: 0px;">transparent</span>: The earthly Jesus is the
exalted Christ. The crucified Jesus was the resurrected Christ. The
resurrection is the cornerstone of the gospel. It cannot <span style="margin: 0px;">be denied</span>. Paul experienced the Resurrected One<span style="margin: 0px;">; the</span> vision revealed the uniqueness and deity
of the One whom <span style="margin: 0px;">he is</span> doing everything to
erase from human history. Now he is converted to established that person and
name throughout the world.</span></span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: large;"><span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="font-family: "minion pro" , serif; margin: 0px;"> The reality of divine
grace apart from the Law. His conversion came not by the Law, which he was
serving, but <span style="margin: 0px;">despite</span> it. It was an act of
divine grace upon one who deserved divine judgment. His testimony becomes that
God called him through His grace alone, apart from the Law (cf. Gal. 1:15).
Becker remarks:</span><span style="margin: 0px;"> “</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">The zealot for
the law becomes an apostle who, more consistently than any other, champions the
cause of law-free Gentile Christianity</span><span style="margin: 0px;">.”<a href="file:///G:/003%20NEW%20TESTAMENT/005%20ACTS/009%20ACTS%209.doc#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; margin: 0px;">[1]</span></span></span></span></a> </span></span><span style="font-family: "minion pro" , serif; margin: 0px;">It is because this
experience had taught him in a living and vital way that the deeds of the Law
could not bring salvation, only grace could be the channel of salvation (Eph.
2:8-9; Titus 2:11; 3:4-7).</span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: large;"><span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="font-family: "minion pro" , serif; margin: 0px;"> The commission to the
Gentiles. The call and commission of Paul as the Apostle of the Gentiles cannot
<span style="margin: 0px;">be denied</span> in this event. The picture of
the conversion points to that fact. On this road, Saul the Jew was struck down
and blinded, to rise and <span style="margin: 0px;">be given</span> a new
vision of God’s message of grace to the Gentiles. His commission is given
personally by the person of Christ (Acts 26:16-18) and confirmed by Ananias
(9:15-16; 22:15). Paul now becomes the transitional figure from the gospel of
the circumcision (the message and apostleship of the Twelve), to the gospel and
apostleship of the uncircumcision for the Gentiles (Gal. 2:7). Paul would <span style="margin: 0px;">establish</span> this call <span style="margin: 0px;">by</span> his distinctive “<i style="mso-bidi-font-style: normal;">mystery</i>”
of inclusion of Jew and Gentile into one body of which Christ is the head (Eph.
2:11-3:12). His mission is as an instrument of Christ, with a message that had
been <span style="margin: 0px;">hiding</span> in God until revealed through
him (Eph. 3:8-9). Ralston correctly observes:</span><span style="margin: 0px;"> “</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">The
Damascus Road experience constituted the Apostle Paul’s theological center pin</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">.</span><span style="margin: 0px;">”<a href="file:///G:/003%20NEW%20TESTAMENT/005%20ACTS/009%20ACTS%209.doc#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; margin: 0px;">[2]</span></span></span></span></a> </span></span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: large;"><span style="font-size: medium;"><span style="font-size: small;"><span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="margin: 0px;"> </span><span style="font-family: "minion pro" , serif; margin: 0px;">The
conversion of Saul marks the beginning of a radical change or transition in the
administration of God. The nation of Israel will now be set aside temporarily,
and a new administration of the mystery program will be revealed (Rom. 11:25
cf. Eph. 3:8-10). However, this change of doctrine, tradition, and practice
would take time. This time is known as the transition period. It <span style="margin: 0px;">began</span> with Saul’s conversion and lasted until
the destruction of the Temple in 70 AD when it is impossible to carry out the
old traditions. It is not simply a conflict between Jews and Gentiles, but a conflict
between two practices. Aldrich observes that this transition was necessary
because of</span><span style="margin: 0px;"> </span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">“<span style="margin: 0px;">the ever-present natural inertia and resistance to change. It was not an
easy transition from the traditions and doctrines of Judaism to the new light
and glory of grace.”</span></span><a href="file:///G:/003%20NEW%20TESTAMENT/005%20ACTS/009%20ACTS%209.doc#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">[3]</span></span></span></span></span></a><b><span style="margin: 0px;"> </span></b><span style="font-family: "minion pro" , serif; margin: 0px;">DeWitt correctly observes that a dispensation covers</span><span style="margin: 0px;"> “</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;"><i>a distinctive era of salvation history created and
sustained by a newly revealed phrase of the plan of God</i></span><span style="margin: 0px;"><i>.</i>”<a href="file:///G:/003%20NEW%20TESTAMENT/005%20ACTS/009%20ACTS%209.doc#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; margin: 0px;">[4]</span></span></span></span></a> </span></span></span></span><span style="font-family: "minion pro" , serif; margin: 0px;">The conversion of Paul
and the revelation given to him marks a new phrase in the plan of God. It is a
new dispensation based on the <span style="margin: 0px;">new</span>
revelation of what Paul calls the mystery. In point of fact, Paul calls this
new development a dispensation (Eph. 3:2-3). The program now changes from a “<i style="mso-bidi-font-style: normal;">Jews only</i>” message (Acts 11:19) to a
message of “<i style="mso-bidi-font-style: normal;">no difference</i>” between
Jew and Gentile message (Acts 15:9; Rom. 10:12). However, the gospel continued
to be preached to the Jew <i style="mso-bidi-font-style: normal;">“first</i>”
during this period. The call of repentance will continue to be to the Jews throughout
this time, as it was when they preached to the Jews only (cf. Acts 3:19; 10:43;
11:18; 17:30; 26:18, 20). Even in Paul’s ministry this is evident by the fact
that in every place visited the message was begun in the synagogues, to the Jew
first, only when forced did he withdraw from the synagogue.</span></div>
<span style="font-size: large;"></span><span style="font-size: large;"></span><br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: large;"><span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="font-family: "minion pro" , serif; margin: 0px;"> The message of grace is the caused a conflict that arose <span style="margin: 0px;">is evidenced</span> in the first epistle of Paul—Galatians. In this <span style="margin: 0px;">epistle,</span> we see it is a conflict between the
circumcision and the believing uncircumcision—their message, traditions, <span style="margin: 0px;">and</span> practices (Gal. 2:1-21). It is a conflict
between a law/ritual system based on the Old Testament and a free grace system
based <span style="margin: 0px;">on</span> the new revelation given to Paul
for us today. Freedom from the Mosaic Law system was at the heart of Paul’s
mission from the inception of his work and ministry. This transition from one
system to the other would continue in conflict <span style="margin: 0px;">with</span>
the rest of the book of Acts. The existence of a transition period is vital for
a correct understanding of the book of Acts. The transitional period is marked
by three turning points in the rest of Acts:</span></span></div>
<br />
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<span style="font-size: large;"><span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="font-family: "minion pro" , serif; margin: 0px;"> The Conversion of Paul
(Acts 9) and calling as “the apostle of the Gentiles” </span></span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: large;"><span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="font-family: "minion pro" , serif; margin: 0px;">It marks <span style="margin: 0px;"> </span>the beginning the outbreak against Paul (Acts
22:22) showing the Jews rejecting Paul’s message.</span></span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: large;"><span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="font-family: "minion pro" , serif; margin: 0px;">The final outgoing to
the Gentiles (Acts 28:28) indicating the coming final judgment upon the nation
(not individual Jews).</span></span></div>
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<div id="ftn1" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///G:/003%20NEW%20TESTAMENT/005%20ACTS/009%20ACTS%209.doc#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[1]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Becker, PAUL: APOSTLE TO THE GENTILES,<span style="margin: 0px;"> </span>69.</span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///G:/003%20NEW%20TESTAMENT/005%20ACTS/009%20ACTS%209.doc#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[2]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Ralston, ‘The Theological Significance of
Paul’s Conversion ,“ 214.</span></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///G:/003%20NEW%20TESTAMENT/005%20ACTS/009%20ACTS%209.doc#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[3]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Aldrich, Roy L. ”The Transition Problem in
Acts,” BIB-SAC, July 1957, 236. </span></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///G:/003%20NEW%20TESTAMENT/005%20ACTS/009%20ACTS%209.doc#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[4]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>DeWitt, DISPENSATIONAL THEOLOGY IN AMERICAN
DURING THE 20<sup>TH</sup> CENTURY, 179. </span></div>
</div>
</div>
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike>James Grayhttp://www.blogger.com/profile/15584034652219923967noreply@blogger.com0tag:blogger.com,1999:blog-8157446790830322724.post-27857562283719942712018-08-04T18:33:00.000-04:002018-08-04T18:36:16.288-04:00Reflections of Romans #10<br />
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<span style="font-size: 24pt; margin: 0px;">PRINCIPLES of GOD’S JUDGMENT</span></div>
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<span style="font-size: 24pt; margin: 0px;">Romans 2:1-29</span></div>
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The words “<i style="mso-bidi-font-style: normal;">wherefore</i>” connect Romans 2 with the
last verses of chapter 1. It is <span style="margin: 0px;">a transitional</span>
conjunction. Most <span style="margin: 0px;">see</span> Paul turns to the
Jews. Others see Paul’s argument against the Jews not starting until verse 17.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[1]</span></span></span></span></a> However,
the chapter emphasizes the impartiality of God’s judgment. Moo points out that
the best solution to understand the transition is “not to describe (mainly)
Gentile sin, and mainly against Jews.”<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[2]</span></span></span></span></a>
The religious and the moralist can be as guilty as the heathen. Sin is a <span style="margin: 0px;">sin</span>! All sinners will be accountable to the
judgment of God. Thus, the scope is unive<span style="margin: 0px;">rsal. Paul</span>
makes important observations: (1) The accusation that they that judge others <span style="margin: 0px;">are</span> “<i style="mso-bidi-font-style: normal;">wi<span style="margin: 0px;">thou</span>t excuse</i>” (1:1). (2) <span style="margin: 0px;">They are</span> guilty of the same things. Moral
superiority is a bogus claim. </div>
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<div style="margin: 0px; text-indent: 0in;">
The chapter gives
the principles of the <span style="margin: 0px;">judgment</span> of God.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[3]</span></span></span></span></a>
These principles <span style="margin: 0px;">are fixed</span>. </div>
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<div style="margin: 0px; text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><u>God’s Judgment is “<i style="mso-bidi-font-style: normal;">according
to the <span style="margin: 0px;">truth</span></i>”</u> (2:2-4).</b> The
opening phrase “<i style="mso-bidi-font-style: normal;">but we are sure [know-NASV]</i>”
is a formula of common ground (2:2, <span style="margin: 0px;">also found</span>
in 3:19; 8:28). The moralist condemns himself and judgment of God. However,
evil desires constitute sin as well as evil actions. The stress is on God’s
judgment. It denotes the fairness of God’s judgment. It is the <span style="margin: 0px;">incontestable</span> truth. The bases of judgment <span style="margin: 0px;">begin</span> with truth. It speaks of truth in its
essence. The word <i style="mso-bidi-font-style: normal;">the</i> before <i style="mso-bidi-font-style: normal;"><span style="margin: 0px;">truth</span></i>
is not in the Greek text. It speaks and means <span style="margin: 0px;">by</span>
the facts of the case.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[4]</span></span></span></span></a> <span style="margin: 0px;">God</span> judges <span style="margin: 0px;">by</span>
what exists (truth), not what merely appears to be. </div>
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<div style="margin: 0px; text-indent: 0in;">
Paul points out the
things man condemns what they do themselves (2:3). The delusion is that of
their superior attitude thus <span style="margin: 0px;">thinking about</span>
earning them an exemption.<span style="margin: 0px;"> </span><span style="margin: 0px;">It</span> is nothing but self-deception. He confronts
these moralists by indicating they cannot escape the judgment of God. He
condemns them by their actions. He states the truthfulness of the of their
actions to criticize the statement is emphatic, “<span style="font-family: "arial narrow" , sans-serif; margin: 0px;">bringing
out the folly of such of assumption of partiality on the part of God.</span>”<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[5]</span></span></span></span></a> It
<span style="margin: 0px;">is held</span> as an echo from Isa 57:3-13.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[6]</span></span></span></span></a> <span style="margin: 0px;">Also</span>, they show<i style="mso-bidi-font-style: normal;"> contempt </i>for the <i style="mso-bidi-font-style: normal;">riches of
his goodness and forbearance and longsuffering of God.</i> (2:4). These are
three genitives to describe the attitude of God. They despise these attitudes
of God “<i style="mso-bidi-font-style: normal;">not knowing that the goodness of
God leadeth thee to repentance,</i>” This points to the following: (1) the
ignorance of man. (2) A key is the goodness of God. Morris denotes that “<span style="font-family: "arial narrow" , sans-serif; margin: 0px;">even God’s judgments must <span style="margin: 0px;">be seen</span> in a context of mercy; they are meant
to lead people to repentance and forgiveness</span>.”<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[7]</span></span></span></span></a> (3)
<span style="margin: 0px;">Goodness</span> speaks of grace and benevolence.
(4) Repentance is a positive not a negative. Repentance is a change of mind. It
is turning <span style="margin: 0px;">from faithlessness toward faith and
trust in</span> God. It is not a change of <span style="margin: 0px;">action</span>
but leads to a change of action.<span style="margin: 0px;"> </span></div>
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<div style="margin: 0px; text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><u>Judgment according to accumulated guilt</u></b><u> </u>(2:5). “<i style="mso-bidi-font-style: normal;">But after</i>” may better be understood as
because of or <span style="margin: 0px;">on account of</span>.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[8]</span></span></span></span></a> <span style="margin: 0px;"> </span>Paul gives the reason as to why <span style="margin: 0px;">they</span> have not repented, their “<i style="mso-bidi-font-style: normal;">hardness [stubbornness] and impenitent
heart.</i>” The article <span style="margin: 0px;">connects these two
items, making them one. Such a condition has a long history (Deut. 9:27; 10:16;
Jer. 4:4; Ezek. 3:7). The result is that they <i style="mso-bidi-font-style: normal;">“treaurest up unto thyself wrath against the day of wrath and
revelation of the righteous judgment of God</i>.” The word <i style="mso-bidi-font-style: normal;">treaurest<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[9]</span></b></span></span></span></a></i>
means to store up. What is being stored up is wrath. It will be manifest on the
day of revelation and judgment. It speaks of the final judgment (Rev. 20). God
is just. That day will reveal the deceifulness of the heart. </span></div>
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<b style="mso-bidi-font-weight: normal;"><u>Judgment according to works</u></b> (2:6-10). Works matter. Paul
declares God will “<i style="mso-bidi-font-style: normal;">render to every man
according to his deeds (works)</i>.” There are no exceptions. It includes both
Jews and Gentiles (2:9; 10). It is reinforced two times in this section. Newell
points out it is “<span style="margin: 0px;">life-choices,</span>” that is
in question here.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[10]</span></span></span></span></a> It
will not deal with what we intended or hoped or wanted to do (cf. Ps. 62:12;
Matt. 16:27; et al.), but what we did (works). There are four facts: </div>
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<div style="margin: 0px; text-indent: 0in;">
<span style="color: black; font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="color: black; margin: 0px;"> Paul probably meant that if a person obeys God perfectly ("<i style="mso-bidi-font-style: normal;">who by perseverance in doing good</i>"),
he or she will receive "<i style="mso-bidi-font-style: normal;">eternal life</i>."
However, notice the word “<i style="mso-bidi-font-style: normal;">seek</i>” which
means to search after, to pursue, or seek. What they are seeking <span style="margin: 0px;">is</span> <span style="margin: 0px;">described</span>
as glory, honor and <span style="margin: 0px;">immorality, and eternal
life. All of this is part from the law. Salvation by works is a hyporthtical
posibility.</span></span></div>
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<div style="margin: 0px; text-indent: 0in;">
<span style="color: black; font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="color: black; margin: 0px;"> Omitted is any reference to redemption or the necessity of the
work of Christ.</span></div>
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<div style="margin: 0px; text-indent: 0in;">
<span style="color: black; font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="color: black; margin: 0px;"> Those who do not obey God <span style="margin: 0px;">perfectly</span>
receive wrath. Later Paul would clarify that <span style="margin: 0px;">no</span>
one can obey God perfectly, so all are under His wrath (3:23-24). The idea that
one earns salvation by good works is full folly. Salvation comes as a gift of
faith (Eph. 2:8-9; Titus 3:5; cf. John 3:20; 6:40). Those who do not obey God <span style="margin: 0px;">perfectly</span> receive wrath. Later he would clarify
that <span style="margin: 0px;">no</span> one can obey God perfectly, so
all are under His wrath (3:23-24). Moralist and the unbelievers store up “<i style="mso-bidi-font-style: normal;">condemnation</i>” (2:5).</span></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="color: black; font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="color: black; margin: 0px;"> The material of 2:7-8 is in <span style="margin: 0px;">reverse</span>
<span style="margin: 0px;">and</span> everted order.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="color: black; font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[11]</span></span></span></span></a> Judgment is on the
moralist who does “work <span style="margin: 0px;">good</span>”—Jew or
Gentile (2:9). </span></div>
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<div style="margin: 0px; text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><u><span style="color: black; margin: 0px;">Judgment is without respect of a <span style="margin: 0px;">person</span>
<span style="margin: 0px;"> </span></span></u></b><span style="color: black; margin: 0px;">(2:11-12). The
statement is a conclusion of 2:6-10.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="color: black; font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[12]</span></span></span></span></a> Romans 2: <span style="margin: 0px;">is reinforced</span> by Eph. 6:9; Col. 3:25; and James
2:1. The idea of favoritism with God <span style="margin: 0px;">is denied</span>.
Gods judgement is impartial. The idea of being making <span style="margin: 0px;">eternal</span> life by works is a hypothetical. <span style="margin: 0px;"> </span>It is an indication that supports that man
falls short of God’s righteousness. </span></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="color: black; margin: 0px;">The law matters little (2:12). Sin invades those who work
according to the <span style="margin: 0px;">law</span> and those without
the law. Moo points out that it speaks to “</span><span style="color: black; font-family: "arial narrow" , sans-serif; margin: 0px;">the division of the world</span><span style="color: black; margin: 0px;">.”<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="color: black; font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[13]</span></span></span></span></a> The world with the law
and those without the law.<span style="margin: 0px;"> </span>It reinforces
the idea of the impartiality of God. It speaks to His <span style="margin: 0px;">moral</span> character, imposing the aphorism (2;2) of the truth without
respect <span style="margin: 0px;">for</span> the <span style="margin: 0px;">person</span>. Truth is the absolute quality of judgment.</span></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><u><span style="color: black; margin: 0px;">Judgment <span style="margin: 0px;">is based</span> on obedience
to the truth, not knowledge</span></u></b><span style="color: black; margin: 0px;"> (2:13-15). The verses
of the <span style="margin: 0px;">paragraph</span> are a sub-section.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="color: black; font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[14]</span></span></span></span></a><span style="margin: 0px;"> </span>It is marked off by a parenthesis (KJV). Paul
immediately gives a principle of judgment.<span style="margin: 0px;">
</span>It is not intellectualism of the truth<span style="margin: 0px;">;
it</span> is doing the truth. Truth is the standard of obedience. It is the
main point of the paragraph. The section presents the following facts: (1) It <span style="margin: 0px;">contrasts</span> the between knowing the truth and
obedience, between hearers and doers of the law (cf. James 1:22; 25). (2) It is
complete obedience brings “<i style="mso-bidi-font-style: normal;">justified</i>”
speaks of the final judgement. (3) Paul refers to the Gentiles not to commend
them but to censure the Jews who <span style="margin: 0px;">were given</span>
the Law.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="color: black; font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[15]</span></span></span></span></a>
(4) There is <span style="margin: 0px;">balanced</span> parallelism
presented: “<i style="mso-bidi-font-style: normal;">as many as sin without the
law will perish</i>” and “<i style="mso-bidi-font-style: normal;">those who sin
in the law will <span style="margin: 0px;">be judged</span> will <span style="margin: 0px;">be judged</span> through the law.</i>” (5) <span style="margin: 0px;">The works</span> of the law <span style="margin: 0px;">are</span> active in excusing one. It shows sin as universal. </span></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><u><span style="color: black; margin: 0px;">God will judge according to the secret counsel of based on the
gospel of Paul</span></u></b><span style="color: black; margin: 0px;"> (2;16). There was to explicitly elements of
judgment. The emphasis is still on the future judgment. First is the secret
counsel of the heart. It is the subject of the judgment. No man will be able to
keep secrets hidden. These secrets are known to God (cf. 1 Samuel 16:7; Psa.
139:1, 23; Jer. 17:10, Heb. 4:12). Second, the hidden things will be made
clear, “<i style="mso-bidi-font-style: normal;">by Jesus Christ</i>.” Christ is
the agent of judgment. Jesus will “no longer a patient and willing Redeemer,
but God’s appointed Judge in righteousness! (Acts 17:31) <span style="margin: 0px;">Observes</span> Newell.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="color: black; font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[16]</span></span></span></span></a> Third, it standard is “<i style="mso-bidi-font-style: normal;">my Gospel</i>” a reference to the gospel of
grace that was committed to Paul (cf. Rom. 16:25). Paul also calls it the
mystery which was hidden in God but revealed to him (Eph. 3:1-10).</span></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><u><span style="color: black; margin: 0px;">God will judge by reality, <span style="margin: 0px;">not</span>
by religion</span></u></b><span style="color: black; margin: 0px;"> (2:17-29). <span style="margin: 0px;">This</span>
is the final verdict of the chapter. <span style="margin: 0px;">This</span>
has been called the “</span><span style="color: black; font-family: "arial narrow" , sans-serif; margin: 0px;">ignored
passage</span><span style="color: black; margin: 0px;">” in Romans.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftn17" name="_ftnref17" style="mso-footnote-id: ftn17;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="color: black; font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[17]</span></span></span></span></a> While it talks about the <span style="margin: 0px;">possibility of</span> obeying and acceptance of the
Gentiles, in <span style="margin: 0px;">reality,</span> it is <span style="margin: 0px;">for</span> brings to the religious Jew. <span style="margin: 0px;">It aims</span> to show the infidelity and bias of the
Jews. This section points our three things:</span></div>
<br />
<div style="margin: 0px 0px 0px 48px;">
<span style="color: black; margin: 0px;"><span style="margin: 0px;">(1)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;">
</span></span></span><span style="color: black; margin: 0px;">The advantages of being
religious. Paul is speaking directly to his fellows Jews. <span style="margin: 0px;">You</span> rest in the law, know the will of God
revealed in the law; instructed in the law; boast in being a guide to the
blind; instructors of the foolish, having a form of knowledge (17-20).</span></div>
<br />
<div style="margin: 0px 0px 0px 48px;">
<span style="color: black; margin: 0px;"><span style="margin: 0px;">(2)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;">
</span></span></span><span style="color: black; margin: 0px;">Their failure under the
law: they do not teach themselves; disobey the law by not living up to the
teaching of the law (21-22). The results are to dishonor the Law and God; they
cause blasphemy among the Gentiles; By disobedience they circumcision brings
infective their circumcision. (2:23-27).</span></div>
<br />
<div style="margin: 0px 0px 0px 48px;">
<span style="color: black; margin: 0px;"><span style="margin: 0px;">(3)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;">
</span></span></span><span style="color: black; margin: 0px;">The conclusion
(2:28-29), the <span style="margin: 0px;">outward</span> religion of being
a Jew turns them into a <span style="margin: 0px;">heathen</span>. <span style="margin: 0px;">A real</span> Jew is an inward, caused by the
circumcision of the heart<span style="margin: 0px;">; it</span> is <span style="margin: 0px;">spiritual,</span> not fleshly; who seeks the praise of
God, not of men. “</span><span style="color: black; font-family: "arial narrow" , sans-serif; margin: 0px;">Faith
lays hold of the promise <span style="margin: 0px;">and</span> the signs
are the pledges of God’s fulfillment of them</span><span style="color: black; margin: 0px;">,”<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftn18" name="_ftnref18" style="mso-footnote-id: ftn18;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="color: black; font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[18]</span></span></span></span></a><span style="margin: 0px;"> </span>The Jews never could understand this, making
them the judgment of God. Religion does not save us—only Christ does. </span></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<br /></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<br /></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="color: black; margin: 0px;"><span style="margin: 0px;"> </span><span style="margin: 0px;"> </span></span></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<br /></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<br /></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
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<div style="margin: 0px; text-indent: 0in;">
<br /></div>
<br />
<div style="mso-element: footnote-list;">
<br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[1]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> William R.
Newell, ROMANS: VERSE BY VERSE, 55.</span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[2]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Douglas J. Moo, NICNT: ROMANS, 128.</span></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[3]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> William R.
Newell, ROMANS: VERSE BY VERSE, 54ff. </span></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[4]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> John Murray,
NICNT: ROMANS, [Grand Rapids, Eerdmans, 1968], 57.</span></div>
</div>
<div id="ftn5" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[5]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>C.E.B. Cranfield, ICC: ROMANS, [Edinburgh, T
& T Clark, 1975], 143.</span></div>
</div>
<div id="ftn6" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[6]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> Richard N.
Longenecker, NIGTC: ROMANS [Grand Rapids, Eerdmans, 2016], 248.</span></div>
</div>
<div id="ftn7" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[7]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Leon Morris, PNTC; ROMANS [Grand Rapids,
Eerdmans, 1988], 111.</span></div>
</div>
<div id="ftn8" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[8]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> <span style="margin: 0px;"> </span><span style="margin: 0px;"> </span>C.E.B
Cranfield, ROMANS, 1:145. </span></div>
</div>
<div id="ftn9" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[9]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> </span><span style="font-family: "koine"; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>qhsaupizei</span><span style="font-family: "symbol"; font-size: 8pt; margin: 0px;"><span style="margin: 0px;">V</span></span><span style="font-family: "koine"; font-size: 8pt; margin: 0px;"> </span><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[present
active indicative], to store, to collect or to lay up,</span></div>
</div>
<div id="ftn10" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[10]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>William R Newell, ROMANS: VERSE BY VERSE, 58.</span></div>
</div>
<div id="ftn11" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[11]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> Richard N
Longenecker, NIGTC: ROMANS, 258.</span></div>
</div>
<div id="ftn12" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[12]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> Ibid, 259. </span></div>
</div>
<div id="ftn13" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[13]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Douglas J. Moo, NICNT; ROMANS, 145. </span></div>
</div>
<div id="ftn14" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[14]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>C.E.B Cranfield, ICC: ROMANS, 1:153.</span></div>
</div>
<div id="ftn15" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[15]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Richard N. Longenecker, NIGTC: ROMANS, 274.</span></div>
</div>
<div id="ftn16" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[16]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>William R. Newell, ROMANS: VERSE BY VERSE,
65.</span></div>
</div>
<div id="ftn17" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftnref17" name="_ftn17" style="mso-footnote-id: ftn17;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[17]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> Richard N.
Longenecker, NIGTC: ROMANS, 291.</span></div>
</div>
<div id="ftn18" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20010.doc#_ftnref18" name="_ftn18" style="mso-footnote-id: ftn18;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[18]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>W.H. Griffith Thomas, ROMANS, 92.</span></div>
</div>
</div>
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike>James Grayhttp://www.blogger.com/profile/15584034652219923967noreply@blogger.com2tag:blogger.com,1999:blog-8157446790830322724.post-53142089021490050442018-07-10T20:40:00.000-04:002018-07-10T20:41:47.365-04:00Hebrews 1:7 <br />
<h3 style="margin: 0px; text-indent: 0in;">
<span style="font-family: "minion pro" , serif; margin: 0px;"><span style="font-size: x-large;">The
Angels are Subordinate Servants—1:7 </span></span></h3>
<br />
<div style="margin: 0px; text-indent: 0in;">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgqhHrKcvxEv_qM_f9TDEkDefx_2OWFdwP-aQ4LHu3kcawDVAIZUIaNOX3P0PmcGxbLYKPXGhnEqiW1PjtF3NLmAKlyW2VefvW0hM-RusDieJRXpYFsT8ABpYzX2AXnIfXZLhG1eVpzXG8/s1600/large_the-surprising-role-of-guardian-angels-ww9ely3c.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="900" data-original-width="1600" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgqhHrKcvxEv_qM_f9TDEkDefx_2OWFdwP-aQ4LHu3kcawDVAIZUIaNOX3P0PmcGxbLYKPXGhnEqiW1PjtF3NLmAKlyW2VefvW0hM-RusDieJRXpYFsT8ABpYzX2AXnIfXZLhG1eVpzXG8/s320/large_the-surprising-role-of-guardian-angels-ww9ely3c.jpg" width="320" /></a></div>
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<div style="margin: 0px; text-indent: 0in;">
<span style="font-family: "minion pro" , serif; font-size: 10pt; margin: 0px;"><br /></span></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="font-family: "minion pro" , serif; margin: 0px;">This fourth quotation of Hebrews is from Psalm 104:4—a creation psalm. The phrase “<i style="mso-bidi-font-style: normal;">And of the angels He says</i>” makes clear that the preacher is
describing the angels. The conjunction “<i style="mso-bidi-font-style: normal;">and</i>”
is coordinating v. 6 with 7-12. “<i style="mso-bidi-font-style: normal;">Who
makes His angels winds, and His ministers a flame of fire</i>.” This quotation <span style="margin: 0px;">is directed</span> to the angels, not Christ. The text
describes the angels as winds, or spirits (KJV). It is <span style="margin: 0px;">a quote</span> <span style="margin: 0px;">from</span> Psalm 104:4 (LXX
103). The original Hebrew has a different emphasis, <span style="margin: 0px;">there</span> it is God “<i style="mso-bidi-font-style: normal;">makes the
winds his messengers, flames of fire his servants</i>”<a href="file:///F:/003%20NEW%20TESTAMENT/018%20Hebrews/002%20Hebrews.doc#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "minion pro" , serif; margin: 0px;">[1]</span></span></span></span></a>
The Psalm is that of sovereign praise to the creator. It speaks of God over His
creation. The word <i style="mso-bidi-font-style: normal;"><span style="margin: 0px;">winds</span></i> <span style="margin: 0px;">are</span>
the word pneuma,</span><span style="font-family: "minion pro" , serif; margin: 0px;">
</span><span style="font-family: "minion pro" , serif; margin: 0px;">which
means the <span style="margin: 0px;">wind</span>, the <span style="margin: 0px;">air</span> in motion, breath, spirit, a spiritual
being. It denotes their <span style="margin: 0px;">incorporeal spiritual</span>
nature. Ross <span style="margin: 0px;">suggests</span> that God arrayed
His angels with physical phenomena, similar to the <span style="margin: 0px;">way</span> He often manifested Himself.<a href="file:///F:/003%20NEW%20TESTAMENT/018%20Hebrews/002%20Hebrews.doc#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "minion pro" , serif; margin: 0px;">[2]</span></span></span></span></a>
Hughes notes</span><span style="margin: 0px;"> </span><span style="margin: 0px;">“</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">the rendering ‘winds’ rather than ‘spirits’ is
contextually required, however; for, if the latter were correct, then a
consistently parallel interpretation should be sought for the description of
God’s servants as fiery flames</span><span style="margin: 0px;">.”<a href="file:///F:/003%20NEW%20TESTAMENT/018%20Hebrews/002%20Hebrews.doc#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; margin: 0px;">[3]</span></span></span></span></a> </span><span style="font-family: "minion pro" , serif; margin: 0px;">Marshall confirms the
context calls for the translation; “<i style="mso-bidi-font-style: normal;">he
makes winds of his <span style="margin: 0px;">angels</span> and a flame of <span style="margin: 0px;">fire his</span> servants</i>.”<a href="file:///F:/003%20NEW%20TESTAMENT/018%20Hebrews/002%20Hebrews.doc#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "minion pro" , serif; margin: 0px;">[4]</span></span></span></span></a>
</span></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="font-family: "minion pro" , serif; margin: 0px;">The intent of the
quotation <span style="margin: 0px;">is debated</span>. Three views <span style="margin: 0px;">are given</span>: </span></div>
<ul style="margin-top: 0in;" type="disc">
<li style="color: black; font-family: "Minion Pro",serif; font-style: normal; font-weight: 400; margin: 0px 0px 0px 48px; text-indent: -0.25in;">G<span style="font-family: "minion pro" , serif; margin: 0px;">od changes angels
into wind and fire for His purpose; a view held by Jewish rabbinic
teaching. </span></li>
<li style="color: black; font-family: "Minion Pro",serif; font-style: normal; font-weight: 400; margin: 0px 0px 0px 48px; text-indent: -0.25in;"><span style="font-family: "minion pro" , serif; margin: 0px;">The angels assume
the form of wind and fire. </span></li>
<li style="color: black; font-family: "Minion Pro",serif; font-style: normal; font-weight: 400; margin: 0px 0px 0px 48px; text-indent: -0.25in;"><span style="font-family: "minion pro" , serif; margin: 0px;">It is a comparison
between angels and these forces. <span style="margin: 0px;">The best view in
my humble opinion is</span> the <span style="margin: 0px;">Wind</span>
speaks of invisibility and fire as an instrument of <span style="margin: 0px;">judgment</span>. Kent mentions that</span><span style="font-family: "times new roman" , serif; margin: 0px;"> “</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">God uses angels as
His instruments to carry out His will, just as the winds and flaming fire are
agents of swift destruction</span><span style="font-family: "times new roman" , serif; margin: 0px;">.”<a href="file:///F:/003%20NEW%20TESTAMENT/018%20Hebrews/002%20Hebrews.doc#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; margin: 0px;">[5]</span></span></span></span></a> </span><span style="font-family: "minion pro" , serif; margin: 0px;">The main <span style="margin: 0px;">point, however,</span> is the</span><span style="font-family: "bookman old style" , serif; margin: 0px;"> </span><span style="font-family: "times new roman" , serif; margin: 0px;">“</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">transitory and mutable nature of angels compared to
the eternality of the Son</span><span style="font-family: "times new roman" , serif; margin: 0px;">.”<a href="file:///F:/003%20NEW%20TESTAMENT/018%20Hebrews/002%20Hebrews.doc#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; margin: 0px;">[6]</span></span></span></span></a> </span><span style="font-family: "minion pro" , serif; margin: 0px;">They are subordinates
to carry out the will of God. </span>
</li>
</ul>
<div style="mso-element: footnote-list;">
<br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/018%20Hebrews/002%20Hebrews.doc#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[1]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"> <span style="margin: 0px;"> </span>NASV gives the more lateral translation</span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/018%20Hebrews/002%20Hebrews.doc#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[2]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Allen P Ross, BIBLE KNOWEDGE COMMENTARY: OLD
TESTAMENT: “PSALMS”, [Wheaton IL, Victor Books, 1985]. 869</span><span style="font-size: x-small;">,</span></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/018%20Hebrews/002%20Hebrews.doc#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[3]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Philip Edgeumbe Hughes, HEBREWS, 62.<span style="margin: 0px;"> </span></span></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/018%20Hebrews/002%20Hebrews.doc#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[4]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"> <span style="margin: 0px;"> </span>I Howard Marshall, NIGTC: HEBREWS, 120.</span></div>
</div>
<div id="ftn5" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/018%20Hebrews/002%20Hebrews.doc#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[5]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Homer Kent, HEBREWS, 43. </span></div>
</div>
<div id="ftn6" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/018%20Hebrews/002%20Hebrews.doc#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[6]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>David Allen, NAC: HEBREWS, 177</span><span style="font-size: x-small;">. </span></div>
</div>
</div>
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike>James Grayhttp://www.blogger.com/profile/15584034652219923967noreply@blogger.com0tag:blogger.com,1999:blog-8157446790830322724.post-78379176132324850862018-06-23T20:46:00.000-04:002018-06-24T07:10:10.649-04:00Review: Best Books <br />
<div style="margin: 0px 0px 0px 48px;">
John Glynn, BEST BIBLE BOOKS: NEW TESTAMENT RESOURCES, (Grand
Rapids, Kregel, 2018).</div>
<br />
<div style="margin: 0px 0px 0px 48px;">
<br /></div>
<br />
<div style="margin: 0px 0px 0px 48px;">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEihP3LbmhekQYzxL0ZeoeCC8onyMpjWYQoDSpTu-Ruus9wXZRGP9jtz49QeSZBkHepEDVdMA4d4XhQmh94a6jKmMr591EqxrG12tJ0ppPTFqH1h6TPRCD_yIJIofmQKlf3K6N22TGoLdtA/s1600/5443985.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="400" data-original-width="261" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEihP3LbmhekQYzxL0ZeoeCC8onyMpjWYQoDSpTu-Ruus9wXZRGP9jtz49QeSZBkHepEDVdMA4d4XhQmh94a6jKmMr591EqxrG12tJ0ppPTFqH1h6TPRCD_yIJIofmQKlf3K6N22TGoLdtA/s320/5443985.jpg" width="208" /></a></div>
<div style="margin: 0px 0px 0px 48px;">
<br /></div>
<br />
<div style="line-height: 200%; margin: 0px; text-indent: 0in;">
For
anyone interested in commentaries, this book is for <span style="margin: 0px;">you</span>. It belongs on the desk of every Bible student, scholar, and
Pastor. It is an excellent reference for anyone who buys and uses commentries.
It is a revision of earlier works by Mr. Glynn. It is up to date. <span style="margin: 0px;">However,</span> there <span style="margin: 0px;">have</span>
been changes from earlier editions: some good, some not so good.</div>
<br />
<div style="line-height: 200%; margin: 0px; text-indent: 0in;">
<span style="margin: 0px;">There are certain things that disappoint</span>ing. </div>
<br />
<div style="line-height: 200%; margin: 0px 0px 0px 48px;">
The new editor has decided not to
use the classification of text theological.</div>
<br />
<div style="line-height: 200%; margin: 0px 0px 0px 48px;">
<span style="margin: 0px;">It
does not cover older works by such scholars as Calvin, Luther, Eadie, and early
commentaries which are still in print. Most commentaries are newer from the mid
80’s as the latest with few exceptions.</span></div>
<br />
<div style="line-height: 200%; margin: 0px 0px 0px 48px;">
The classifications of best; good;
and better are a little confusing. </div>
<br />
<br />
<div style="line-height: 200%; margin: 0px; text-indent: 0in;">
There
are good things to like about the book and are helpful. </div>
<br />
<div style="line-height: 200%; margin: 0px 0px 0px 48px;">
The how to build a personal library,
designed layperson, Bible college students, and Pastors.</div>
<br />
<div style="line-height: 200%; margin: 0px 0px 0px 48px;">
It covers more than commentaries,
such introductions surveys <span style="margin: 0px;">and</span> theologies
of the New Testament. </div>
<br />
<div style="line-height: 200%; margin: 0px 0px 0px 48px;">
The heart of the book is
commentaries on each <span style="margin: 0px;">book of</span> the New
Testament. They <span style="margin: 0px;">are divided</span> into three sections:
technical, semithnical, and special studies.</div>
<br />
<div style="line-height: 200%; margin: 0px 0px 0px 48px;">
On each <span style="margin: 0px;">commentary,</span> he comments on its approach, format, and usability.
This section alone is most valuable. </div>
<br />
<div style="line-height: 200%; margin: 0px; text-indent: 0in;">
<span style="margin: 0px;">This should be</span> in every Pastor’s libaray. It is
an over all improvement of the older edition, and <span style="margin: 0px;">a reliable</span>
resource.<br />
<br />
Thanks to Kregel Ministry for a copy of the book in exchange for my review.<span style="margin: 0px;"> </span></div>
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike>James Grayhttp://www.blogger.com/profile/15584034652219923967noreply@blogger.com0tag:blogger.com,1999:blog-8157446790830322724.post-30960415120002388092018-06-21T22:10:00.000-04:002018-06-23T11:51:01.716-04:00Christological of Hebrews<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg771N7thG6droIEnItRgjE3gtaTJASF3m8JyIJjESeDETb1ffgpeqFhsL1h4TVOzPr0m6cuMZeop4nW1JvrlzbQJ7TLNAv3EBooK7-U-HCjtBTSnJJOeHrbfpc8yH9Z2dNlUl24K9Dick/s1600/jesus.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="307" data-original-width="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg771N7thG6droIEnItRgjE3gtaTJASF3m8JyIJjESeDETb1ffgpeqFhsL1h4TVOzPr0m6cuMZeop4nW1JvrlzbQJ7TLNAv3EBooK7-U-HCjtBTSnJJOeHrbfpc8yH9Z2dNlUl24K9Dick/s1600/jesus.jpg" /></a></div>
<br />
<div style="text-align: center;">
</div>
<div style="margin: 0px; text-align: justify;">
<span style="font-family: "bookman old style" , serif; font-size: 11pt; margin: 0px;">In Hebrews the use of the O.T. is mainly
Christological. Christ <span style="margin: 0px;">is</span> the <span style="margin: 0px;">crucial</span> figure <span style="margin: 0px;">in</span>
the <span style="margin: 0px;">fulfillment</span> of the O.T. text. The
preacher does not refer to contemporary Judaism, but to the Old Covenant and
priestly institutions as revealed in the Pentateuch.</span><span style="font-size: 11pt; margin: 0px;"> “</span><span style="font-family: "arial narrow" , sans-serif; font-size: 11pt; margin: 0px;">Christ stands in continuity with this system by
fulfilling it</span><span style="font-size: 11pt; margin: 0px;">.”<a href="file:///F:/003%20NEW%20TESTAMENT/018%20Hebrews/000%20INTRO.doc#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 11pt; margin: 0px;">[1]</span></span></span></span></a>
Christ is the goal of the Old Testament revelation. </span><span style="font-family: "bookman old style" , serif; font-size: 11pt; margin: 0px;">It appears that
the readers had an insufficient view of Christ and His work, grace, and the
Abrahamic promise. Cockerill observes: “</span><span style="font-family: "arial narrow" , sans-serif; font-size: 11pt; margin: 0px;">To practice the old before Christ was to
anticipate his fulfillment, to practice it after, however, is to deny his sufficiency</span><span style="font-family: "bookman old style" , serif; font-size: 11pt; margin: 0px;">.”<a href="file:///F:/003%20NEW%20TESTAMENT/018%20Hebrews/000%20INTRO.doc#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "bookman old style" , serif; font-size: 11pt; margin: 0px;">[2]</span></span></span></span></a>
The theme is Christ being superior to the Old Testament ritualism—<span style="margin: 0px;"> ritualism</span> that is coming to an end. Christ’s
superiority is brought out by the continued use of the word “<i style="mso-bidi-font-style: normal;">better</i>,” indicating Christ is better
than the angels, Moses, and Abraham. One of the <span style="margin: 0px;">most
significant</span> Christological statements in Scripture is Hebrews 1:3-4,
which centers upon His person. Christ is the Son of God, the Savior, and
exalted Lord. The preacher presents one of the strongest theologies of Christ
of the New Testament. The theology sections <span style="margin: 0px;">include</span>:</span></div>
<div style="text-align: center;">
</div>
<ul style="margin-top: 0in;" type="disc">
<li style="color: black; font-family: "Bookman Old Style",serif; font-size: 11pt; font-style: normal; font-weight: 400; margin: 0px; text-align: justify;"><span style="font-family: "bookman old style" , serif; font-size: 11pt; margin: 0px;">He is the
revelation of God (1:1-4).</span></li>
<li style="color: black; font-family: "Bookman Old Style",serif; font-size: 11pt; font-style: normal; font-weight: 400; margin: 0px; text-align: justify;"><span style="font-family: "bookman old style" , serif; font-size: 11pt; margin: 0px;">He is superior
to the angels (1:5-2:18)</span></li>
<li style="color: black; font-family: "Bookman Old Style",serif; font-size: 11pt; font-style: normal; font-weight: 400; margin: 0px; text-align: justify;"><span style="font-family: "bookman old style" , serif; font-size: 11pt; margin: 0px;">He is
superior to Moses (3:1-4:13).</span></li>
<li style="color: black; font-family: "Bookman Old Style",serif; font-size: 11pt; font-style: normal; font-weight: 400; margin: 0px; text-align: justify;"><span style="font-family: "bookman old style" , serif; font-size: 11pt; margin: 0px;">He is the
Sympathetic High Priest (4:14-5:10).</span></li>
<li style="color: black; font-family: "Bookman Old Style",serif; font-size: 11pt; font-style: normal; font-weight: 400; margin: 0px; text-align: justify;"><span style="font-family: "bookman old style" , serif; font-size: 11pt; margin: 0px;">He is the
Priest like Melchizedek (7:1-28).</span></li>
<li style="color: black; font-family: "Bookman Old Style",serif; font-size: 11pt; font-style: normal; font-weight: 400; margin: 0px; text-align: justify;"><span style="font-family: "bookman old style" , serif; font-size: 11pt; margin: 0px;">High Priest
<span style="margin: 0px;">is made</span> perfect by Sacrifice
(8:1-28)</span></li>
<li style="color: black; font-family: "Bookman Old Style",serif; font-size: 11pt; font-style: normal; font-weight: 400; margin: 0px; text-align: justify;"><span style="font-family: "bookman old style" , serif; font-size: 11pt; margin: 0px;">Christ the
Perfect Sacrifice (10:18)</span></li>
</ul>
<div style="text-align: center;">
</div>
<div style="margin: 0px; text-align: justify;">
<br /></div>
<div style="text-align: center;">
<span style="font-family: "bookman old style" , serif; font-size: 11pt; margin: 0px;">The sermon centers
upon Christ as High Priest (8:1, 13:10), which is the author’s most distinctive
contribution to Christology. Only He deals with this subject. The doctrine of
Christ’s High Priesthood is the theological center of the epistle.<a href="file:///F:/003%20NEW%20TESTAMENT/018%20Hebrews/000%20INTRO.doc#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "bookman old style" , serif; font-size: 11pt; margin: 0px;">[3]</span></span></span></span></a>
</span>
</div>
<div style="mso-element: footnote-list;">
<br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px; text-indent: -0.5in;">
<a href="file:///F:/003%20NEW%20TESTAMENT/018%20Hebrews/000%20INTRO.doc#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[1]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Gareth Lee Cockerill, NICNT: HEBREWS, 21.</span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px; text-indent: -0.5in;">
<a href="file:///F:/003%20NEW%20TESTAMENT/018%20Hebrews/000%20INTRO.doc#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[2]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Ibid, 40.</span></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/018%20Hebrews/000%20INTRO.doc#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[3]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>David MacLeod, “The Doctrinal Center of the
Book of Hebrews,” BIBLIOTHECA-SACRA, July 1989, 293.</span><span style="font-size: 8pt; margin: 0px;"></span></div>
</div>
</div>
<div style="text-align: center;">
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike></div>
<div style="margin: 0px; text-align: justify;">
<span style="font-family: "bookman old style" , serif;"></span><br /></div>
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike>James Grayhttp://www.blogger.com/profile/15584034652219923967noreply@blogger.com0tag:blogger.com,1999:blog-8157446790830322724.post-12193614028289270702018-06-15T13:59:00.000-04:002018-06-15T14:07:38.279-04:00Brief understanding of John 2:23-25<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-family: "hatimes new roman" , serif; margin: 0px;"><span style="font-size: x-large;">REAL OR NOT? </span></span></div>
<div style="margin: 0px; text-align: justify;">
<span style="font-family: "hatimes new roman" , serif; font-size: 10pt; margin: 0px;"><span style="font-size: x-large;"></span><br /></span></div>
<div style="margin: 0px; text-align: justify;">
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjZiUWtzms5RPzFLP0k3lhAPGoTKQj3ixleHfD1cbyyzPfZtwD8pcnN9uLZHCABZyhGuf7zOGgeuDOu479KRCkmBfnS-T6tYwZjMvyJlTNndYnKlrE0X8WqXPnUbOu_A77Vx814Mnl0xTk/s1600/John.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="300" data-original-width="202" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjZiUWtzms5RPzFLP0k3lhAPGoTKQj3ixleHfD1cbyyzPfZtwD8pcnN9uLZHCABZyhGuf7zOGgeuDOu479KRCkmBfnS-T6tYwZjMvyJlTNndYnKlrE0X8WqXPnUbOu_A77Vx814Mnl0xTk/s1600/John.jpg" /></a></div>
<span style="font-family: "hatimes new roman" , serif; font-size: 10pt; margin: 0px;"><br /></span></div>
<div style="margin: 0px; text-align: justify;">
<span style="font-family: "hatimes new roman" , serif; font-size: 10pt; margin: 0px;">This section of
John is one of the most <span style="margin: 0px;">challenging</span>
passages to grasp. It marks a transition from his wide-ranging ministry to <span style="margin: 0px;">a small</span> ministry of individuals. This section has
cause contention and debate weather their faith was fake or real. <span style="margin: 0px;">Scholars seem to be divided on the issue of faith. Some
see it as speaking of weak faith (i.e., D. A. Carson, Frederic Louis Godet,
Andreas J. Kostenberger, George R. Beasley-Murray, F.F. Bruce). Others see it
as real faith although it may have been immature (i.e., Rodney Whitacre, Zane
C. Hodges, Merrill C. Tenney, Ramsey Michaels, W. Hall Harris).</span> Therefore,
it calls us to a <span style="margin: 0px;">careful</span> study of the
passage. <span style="margin: 0px;"> </span>In this transitional summary we
see:</span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "hatimes new roman" , serif; font-size: 10pt; margin: 0px;">2:23</span></b><span style="font-family: "hatimes new roman" , serif; font-size: 10pt; margin: 0px;"> The Setting: “<i style="mso-bidi-font-style: normal;">Now when He was in Jerusalem at the Passover,</i>” marks the location
of <span style="margin: 0px;">the events</span>. While in the city, Jesus
began to gain a following among the people. How long He was in the <span style="margin: 0px;">city</span> <span style="margin: 0px;">is not explicitly
given</span>. We can deduce he was there during the Passover celebration and
long enough to do wonderous deeds and start a following by his listeners. <span style="margin: 0px;"> </span></span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-family: "hatimes new roman" , serif; font-size: 10pt; margin: 0px;">The reaction of
the people: “<i style="mso-bidi-font-style: normal;">many believe in His name</i>.”
<span style="margin: 0px;">A</span> limited phrase, not found in other
literature of the time, and found mainly in John’s writings.<a href="file:///F:/003%20NEW%20TESTAMENT/004%20John/002%20JOHN%202.doc#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "hatimes new roman" , serif; font-size: 10pt; margin: 0px;">[1]</span></span></span></span></a>
The same expression is found in 1:12. <span style="margin: 0px;">It is</span>
clearly expressing that those who <span style="margin: 0px;">believe</span>
are those who “received Him” becoming the children of God. The majority of
scholars imply this is not saving faith. There is no indication in the text this
is not genuine. Two points indicate they are true believers:<a href="file:///F:/003%20NEW%20TESTAMENT/004%20John/002%20JOHN%202.doc#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "hatimes new roman" , serif; font-size: 10pt; margin: 0px;">[2]</span></span></span></span></a>
(1) Damaging to the non-genuine is the fact affirmed in 3:18 that man <span style="margin: 0px;">is condemned</span> because they do not believe in the
Son. (2) The motif is one of John’s favorite expression for regenerating faith
(cf. 1:12, 3:16, 18, 36; 4:39; 6:29, 39, 40; 7:38-39). </span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-family: "hatimes new roman" , serif; font-size: 10pt; margin: 0px;">“<i style="mso-bidi-font-style: normal;">Beholding His signs which He was doing</i>.”
Many indicate that the people believed because of the signs (miracles—KJV). The
Greek word<a href="file:///F:/003%20NEW%20TESTAMENT/004%20John/002%20JOHN%202.doc#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "hatimes new roman" , serif; font-size: 10pt; margin: 0px;">[3]</span></span></span></span></a>
used means a sign, mark and miraculous token of Divine authority and power. However,
if we are honest, the verse or phrase does not say their faith rested in the
miracles or signs. Signs/miracles may be aids of faith, but it is not the
object of faith in this verse. <span style="margin: 0px;">If signs are
understood as miracles,</span> Michaels points out there were not miracles
recorded in this stay in Jerusalem.<a href="file:///F:/003%20NEW%20TESTAMENT/004%20John/002%20JOHN%202.doc#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "hatimes new roman" , serif; font-size: 10pt; margin: 0px;">[4]</span></span></span></span></a>
<span style="margin: 0px;"> </span>The text does not give any miracles. The
cleansing of the temple may <span style="margin: 0px;">be considered</span>
as a sign of Messiahship. The Davidic covenant “</span><span style="font-family: "arial narrow" , sans-serif; font-size: 10pt; margin: 0px;">laid the theological foundation
for the everlasting kingdom of the eschatological Messiah</span><span style="font-family: "hatimes new roman" , serif; font-size: 10pt; margin: 0px;">.”<a href="file:///F:/003%20NEW%20TESTAMENT/004%20John/002%20JOHN%202.doc#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "hatimes new roman" , serif; font-size: 10pt; margin: 0px;">[5]</span></span></span></span></a>
<span style="margin: 0px;"> </span></span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "hatimes new roman" , serif; font-size: 10pt; margin: 0px;">2:24 “</span></b><i style="mso-bidi-font-style: normal;"><span style="font-family: "hatimes new roman" , serif; font-size: 10pt; margin: 0px;">But Jesus, on
His part, was not entrusting Himself to them, for knew all men</span></i><span style="font-family: "hatimes new roman" , serif; font-size: 10pt; margin: 0px;">.” <span style="margin: 0px;">It</span> is a difficult verse. A couple of
observations; First the word “<i style="mso-bidi-font-style: normal;">entrusting,</i>”
is the same word as “<i style="mso-bidi-font-style: normal;">believing</i>” of
verse 23. It is an imperfect tense, representing the habitual attitude.<a href="file:///F:/003%20NEW%20TESTAMENT/004%20John/002%20JOHN%202.doc#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "hatimes new roman" , serif; font-size: 10pt; margin: 0px;">[6]</span></span></span></span></a>
Second, the word <span style="margin: 0px;">is found</span> in the negative
in verse 24. There is a contrast been Jesus and the people. <span style="margin: 0px;"> </span><span style="margin: 0px;">Many view</span>
the faith of the people as a bogus. These<span style="margin: 0px;"> hold</span>
the signs was the reason or the object of their faith, thus, rejection by
Jesus. <span style="margin: 0px;">It</span> <span style="margin: 0px;">was
based</span> <span style="margin: 0px;">on</span> His knowledge of people. <span style="margin: 0px;"> </span>Tenney points out that Jesus “</span><span style="font-family: "arial narrow" , sans-serif; font-size: 10pt; margin: 0px;">was not
satisfied with a superficial faith, even though it was genuine as far as it
went.</span><span style="font-family: "hatimes new roman" , serif; font-size: 10pt; margin: 0px;">”<a href="file:///F:/003%20NEW%20TESTAMENT/004%20John/002%20JOHN%202.doc#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "hatimes new roman" , serif; font-size: 10pt; margin: 0px;">[7]</span></span></span></span></a>
<span style="margin: 0px;"> </span><span style="margin: 0px;">T</span>he
phrase indicates that their faith <span style="margin: 0px;">is not passed</span>
through the dawn of discipleship. Hodges holds that Jesus is not downgrading
their faith, which brings eternal life, rather Jesus is speaking of the
subtheme of intimacy of fellowship (cf. 15:14).<a href="file:///F:/003%20NEW%20TESTAMENT/004%20John/002%20JOHN%202.doc#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "hatimes new roman" , serif; font-size: 10pt; margin: 0px;">[8]</span></span></span></span></a>
</span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "hatimes new roman" , serif; font-size: 10pt; margin: 0px;">2:25</span></b><span style="font-family: "hatimes new roman" , serif; font-size: 10pt; margin: 0px;"> This is evidence of the omniscience of
Jesus (cf. 1:47-48). It is a point of deity. Jesus “<i style="mso-bidi-font-style: normal;">needed not that any should testify of man; for the knew what was in man</i>.”
It is interesting this statement <span style="margin: 0px;">is given</span>
just before he meets with Nicodemus. </span></div>
<br />
<div style="mso-element: footnote-list;">
<br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/004%20John/002%20JOHN%202.doc#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[1]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Rudolf Bultmann, </span><span style="font-family: "koine"; font-size: 8pt; margin: 0px;">pisteuw,
pisti</span><span style="font-family: "symbol"; font-size: 8pt; margin: 0px;"><span style="margin: 0px;">V</span></span><span style="font-family: "koine"; font-size: 8pt; margin: 0px;">,” </span><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">TDNT, 6:203.</span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px; text-indent: -0.5in;">
<a href="file:///F:/003%20NEW%20TESTAMENT/004%20John/002%20JOHN%202.doc#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[2]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> <span style="margin: 0px;"> </span><a href="https://www.blogger.com/null" name="_Hlk516661576">Zane C. Hodges,
“Problem Passage in the Gospel of John, Part 2, Untrustworthy Believers,”
BIBLOTHECA SACRA, April 1978, 139-152.</a></span></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/004%20John/002%20JOHN%202.doc#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span style="margin: 0px;"><span style="font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 8pt; margin: 0px;">[3]</span></span></span></span></span></a><span style="font-size: 8pt; margin: 0px;"> </span><span style="font-family: "koine"; font-size: 8pt; margin: 0px;">Shmeia
</span><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[acusative]</span><span style="font-family: "koine"; font-size: 8pt; margin: 0px;"> </span><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">meaning a sign. </span></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/004%20John/002%20JOHN%202.doc#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[4]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>J. Ramsey Michaels, NICNT: JOHN, 172.</span></div>
</div>
<div id="ftn5" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px; text-indent: -0.5in;">
<a href="file:///F:/003%20NEW%20TESTAMENT/004%20John/002%20JOHN%202.doc#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[5]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Gordon H. Johnson, “Messianic Trajectories of
God’s Covenant Promise in David,” Herbert W Bateman IV, Darrell L. Bock, Gordan
H. Johnson, JESUS THE MESSIAH, [Grand Rapids, Kregel, 2012] 65.</span></div>
</div>
<div id="ftn6" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/004%20John/002%20JOHN%202.doc#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[6]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Leon Morris, NICNT: THE GOSPEL OF JOHN,
[Grand Rapids, Eerdmans, 1977], 207.</span></div>
</div>
<div id="ftn7" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/004%20John/002%20JOHN%202.doc#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[7]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Merrill C. Tenney, EBC: JOHN, 46. </span></div>
</div>
<div id="ftn8" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px; text-indent: -0.5in;">
<a href="file:///F:/003%20NEW%20TESTAMENT/004%20John/002%20JOHN%202.doc#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[8]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> Zane C. Hodges,
“Problem Passage in the Gospel of John, Part 2, Untrustworthy Believers,”
BIBLOTHECA SACRA, April 1978, 139-152.</span></div>
</div>
</div>
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike>James Grayhttp://www.blogger.com/profile/15584034652219923967noreply@blogger.com0tag:blogger.com,1999:blog-8157446790830322724.post-50101092883834114622018-06-04T17:16:00.000-04:002018-06-04T17:16:40.355-04:00review of Hermeneutics of Biblical Writers<div class="separator" style="clear: both; text-align: center;">
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<h2 style="background: white; line-height: 19.55pt; vertical-align: baseline;">
<span style="border: 1pt; color: #010101; font-family: "inherit" , serif; font-size: 10pt; margin: 0px; padding: 0in;">The Hermeneutics of the
Biblical Writers</span><span style="border: 1pt; color: #010101; font-family: "inherit" , serif; font-size: 10pt; margin: 0px; padding: 0in;"> by Abner Chou </span><span style="color: #010101; font-family: "georgia" , serif; font-size: 10pt; margin: 0px;">(Grand
Rapids MI, </span><span style="font-family: "georgia" , serif; font-size: 10pt; margin: 0px;"><a href="http://www.kregel.com/biblical-studies/the-hermeneutics-of-the-biblical-writers/" target="_blank"><span style="border: 1pt; font-family: "inherit" , serif; margin: 0px; padding: 0in;">Kregel
Academic, 2018, $23.99</span></a>)</span></h2>
<br />
<div style="background: white; line-height: 19.55pt; vertical-align: baseline;">
<span style="font-family: "georgia" , serif; font-size: 10pt; margin: 0px;">Abner Chou gives us a different
way to look at hermeneutics. His hermeneutic centers upon two important
features: Intertextuality and Prophetic hermeneutic. He holds the New Testament
writers follow the hermeneutic and logic and was the modus operandi of the
apostolic rationale. <span style="margin: 0px;"> </span>He contends that Prophetic
hermeneutic of the Old Testament continues in both apostolic and Christian
hermeneutic. </span></div>
<br />
<div style="background: white; line-height: 19.55pt; vertical-align: baseline;">
<span style="font-family: "georgia" , serif; font-size: 10pt; margin: 0px;">He says there are
presuppositions that evangelical hold: (1) Authorial Intent. The quest is
impossible and pointless if we cannot know authors intent. (2) The meaning and
significance of the text. They are not the same. We are to what Scripture says
(meaning), how it applies (significance). (3) The reality of Intertextuality. These
are allusions to other text to help us understand the author’s intent and rationale.
This method dates back to ancient hermeneutical practice. It shows in the
interconnection of Scripture. All three of these presuppositions have long be
held and practiced among scholars. Interestingly, he did not use these when
asking the question did Jesus misuse the Scripture in the use of Exodus 3:6.
Jesus used it as a text for resurrection, yet the Exodus passage does not use
it as such. The author says Jesus is not interpreting the text but extracting
an implication from the text. However, he does not make implication part of the
presuppositions or mythology. He notes Jesus was sound in doing so.</span></div>
<br />
<div style="background: white; line-height: 19.55pt; vertical-align: baseline;">
<span style="font-family: "georgia" , serif; font-size: 10pt; margin: 0px;">The rest of the book
argues strongly for the prophetic hermeneutic. His thesis seems to be that intertextuality
of the Old Testament demonstrates the exegetical and theological work of the
prophets. He maintains the prophets knew the Scripture and used it in their
writings. He maintains, although complex, that the prophet’s accuracy handled
the Word, and did not engage in hermeneutical revision. They expounded upon the
theological ideas of law and covenant. The concept is not novel. </span></div>
<br />
<div style="background: white; line-height: 19.55pt; vertical-align: baseline;">
<span style="font-family: "georgia" , serif; font-size: 10pt; margin: 0px;">One the key concepts is
that the prophets wrote mostly for the future, in accord to past revelation.
The New Testament writers continued the same style of Hermeneutic. He gives the
evidence for initial evidence for continuity. Author views the New Testament
apostles parallels the prophets.<span style="margin: 0px;"> </span>He
writes on the New Testament passages of Old Testament quotes. All though not
will agree with his observations and interpretations (cf. Dan. 7). </span></div>
<br />
<div style="background: white; line-height: 19.55pt; vertical-align: baseline;">
<span style="font-family: "georgia" , serif; font-size: 10pt; margin: 0px;">The book is not easy to
read. It is a challenge to understand and<span style="margin: 0px;">
</span>I recommend some understanding of hermeneutics. However, it is worth
consideration for the Bible student, Pastor, and scholar. </span></div>
<br />
<div style="background: white; line-height: 19.55pt; vertical-align: baseline;">
<span style="font-family: "georgia" , serif; font-size: 10pt; margin: 0px;"><span style="margin: 0px;"> </span></span><span style="font-family: "georgia" , serif; font-size: 8pt; margin: 0px;">A free copy was provided by Kregel Academic of
Grand Rapids in exchange for my personal review.</span></div>
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike><br />
<br />James Grayhttp://www.blogger.com/profile/15584034652219923967noreply@blogger.com0tag:blogger.com,1999:blog-8157446790830322724.post-66800079769105177942018-06-02T14:34:00.000-04:002018-06-02T14:41:44.853-04:00Reflections on Romans #9<br />
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "impact" , sans-serif; font-size: 24pt; margin: 0px;">ROMANS 1:19-32</span></b></div>
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We have seen that
the wrath of God <span style="margin: 0px;">is revealed</span> on all
unrighteousness and glory (1:18). This section (1:19-31) now give what this
involves. The section opens with the word “<i style="mso-bidi-font-style: normal;">Because</i>”
which indicates the reason God is evident within them and to them. It connects
verse 18 with 1:19-31, which expand the reason for wrath’s <span style="margin: 0px;">revelation. </span><span style="margin: 0px;"> </span><br />
<br /></div>
<div style="margin: 0px; text-indent: 0in;">
It seems that this
section can <span style="margin: 0px;">be divided</span> into three
sections:</div>
<br />
<b style="mso-bidi-font-weight: normal;"><u>The
natural revelation of God</u></b> (1:19-20.) <span style="margin: 0px;"> </span>In <span style="margin: 0px;">creation,</span>
<span style="margin: 0px;">mankind</span> was created in His image (Gen.
1:26-27). <span style="margin: 0px;">The image is reflected</span> in <span style="margin: 0px;">mankind</span>. Paul reflects this in the st<span style="margin: 0px;">ateme</span>nt “<i style="mso-bidi-font-style: normal;">that
which may <span style="margin: 0px;">be known</span> of God is manifest in
them</i>” (1:19). It is an act of <span style="margin: 0px;">internal</span>
revelation. The word <i style="mso-bidi-font-style: normal;">manifest<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[1]</span></b></span></span></span></a></i> means to bring to
light, to show, to reveal. The object of the manifestation is “<i style="mso-bidi-font-style: normal;">to or in them</i>.” It preposition is
connected with the dative plural personal pronoun and could be translated, “<i style="mso-bidi-font-style: normal;">in them</i>,” “<i style="mso-bidi-font-style: normal;">in their midst</i>,” or “<i style="mso-bidi-font-style: normal;">among
them</i>.”<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[2]</span></span></span></span></a> No
matter which translation is preferred, it is clear God <span style="margin: 0px;">had</span> revealed Himself so He can be known to all. Verse 19-20 has a
two-fold purpose:<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[3]</span></span></span></span></a> (1) To <span style="margin: 0px;">justify</span> <span style="margin: 0px;">the
truth</span> of <span style="margin: 0px;">suppressing</span> the <span style="margin: 0px;">truth</span>. (2) To show men are without an excuse <span style="margin: 0px;">regarding</span> God’s wrath because of their sin.<br />
<span style="margin: 0px;">The
thought here concerns </span>the revealing of the creative God. “<i style="mso-bidi-font-style: normal;">God has shewed it unto them.</i>” The
revelation involves the following features: [1] “<i style="mso-bidi-font-style: normal;">The invisible things of Him from the creation of the <span style="margin: 0px;">world</span> <span style="margin: 0px;">are
clearly seen</span></i>” (1:20). The heavens declare the glory of God. Murray
identifies the invisible as not received by the senses but apprehended in the mental
conception.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[4]</span></span></span></span></a> <span style="margin: 0px;">However, the</span> language is that of visibility (seen)<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[5]</span></span></span></span></a>
and mental apprehension (understood).<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[6]</span></span></span></span></a> Notice
this knowledge is in conjunction with the creation (“<i style="mso-bidi-font-style: normal;">being understood by the things that <span style="margin: 0px;">are
made</span></i>”). The context indicates in creation both <span style="margin: 0px;">external observation and apprehension. It </span>shows
there is a creator and reflects God’s glory. The invisible things are God’s attitudes
of “<i style="mso-bidi-font-style: normal;">His eternal power and Godhead</i><span style="margin: 0px;">.” These attitubes explain there is a God, but not who
he is nor all of his work. Origen (</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">Ad Romonos</span><span style="margin: 0px;">) first made
the distinction of what can be known about God and that which may not be known
and requires more revelation. Paul has in mind the essential qualities of the
power of God and His deity. The word<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[7]</span></span></span></span></a>
for Godhead means divinity, devine majesty, or deity. These attitubes are general
but clear enough to show God’s deity. </span>The results of this type of
revelation <span style="margin: 0px;">are mankind being inexcusable. </span><br />
<br />
<div style="margin: 0px;">
<b style="mso-bidi-font-weight: normal;"><u>The Rejection of God
by man</u></b> (1:21-31). While God was evident to <span style="margin: 0px;">mankind</span>, they rejected the revelation of creation. <span style="margin: 0px;">Johnson observes: “</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">The section moves
from the declaration of Gentile sin<sup><span style="margin: 0px; position: relative; top: -4.5pt;"> </span></sup>(1:18-32) through Jewish sin
(2:1—3:8) to the climax of the apostolic diagnosis that "all the
world" is guilty, with every mouth stopped, speechless in the terror of
condemnation before a holy and righteous God (3:9-20).</span><span style="color: windowtext; margin: 0px;">”</span><a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span style="margin: 0px;"><span style="color: windowtext; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[8]</span></span></span></span></span></a><span style="color: windowtext; font-size: 10pt; margin: 0px;"> </span><span style="margin: 0px;"> </span></div>
<br />
<div style="margin: 0px;">
This
section <span style="margin: 0px;">is divided</span> into two
sections.</div>
<ol start="1" style="margin-top: 0in;" type="1">
</ol>
First, the stages of rejection (1:21-23).
These give the reason for the wrath of God <span style="margin: 0px;">being
displayed</span>. “<i style="mso-bidi-font-style: normal;">When they knew <span style="margin: 0px;">God.</span></i><span style="margin: 0px;">”
contorls the verses, designates they had the knowlege of God. They rejected God
despite this knowledge. </span><br />
<div style="margin: 0px 0px 0px 72px;">
<span style="margin: 0px;"><span style="margin: 0px;">(1)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;"> </span></span></span>“<i style="mso-bidi-font-style: normal;">They gloried [him] not as God</i>.”<span style="margin: 0px;"> </span></div>
<div style="margin: 0px 0px 0px 72px;">
<span style="margin: 0px;"><span style="margin: 0px;">(2)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;"> </span></span></span>“<i style="mso-bidi-font-style: normal;">neither were they thankful</i>.” </div>
<div style="margin: 0px 0px 0px 72px;">
<span style="margin: 0px;"><span style="margin: 0px;">(3)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;"> </span></span></span>“<i style="mso-bidi-font-style: normal;">became vain in their imaginations</i>,”</div>
<div style="margin: 0px 0px 0px 72px;">
<span style="margin: 0px;"><span style="margin: 0px;">(4)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;">
</span></span></span>“<i style="mso-bidi-font-style: normal;"><span style="margin: 0px;">their foolish heart was darkened</span></i><span style="margin: 0px;">.” </span></div>
<div style="margin: 0px 0px 0px 72px;">
<span style="margin: 0px;"><span style="margin: 0px;">(5)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;"> </span></span></span><span style="margin: 0px;">“<i style="mso-bidi-font-style: normal;">Professing
themselves to be wise, they became fools</i>,</span>”</div>
<div style="margin: 0px 0px 0px 72px;">
<span style="margin: 0px;"><span style="margin: 0px;">(6)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;"> </span></span></span>“<i style="mso-bidi-font-style: normal;">Changed the invisible things of Him into
image make like corruptible man, to birds, and four-footed beasts, and creeping
<span style="margin: 0px;">things.</span></i>” </div>
<br />
These are all the actions of <span style="margin: 0px;">mankind</span>, not God! <span style="margin: 0px;">Mankind</span> rejected God, in no the other way around. The cause was <span style="margin: 0px;">sin and their blindness of heart. Thus, they “exhanged”
the glory of for an image. It is evident in every primitive culture that
existed. </span>Most Jews could hardly identify with this because of the
superior attitude as God’s chosen. As false as that belief may be. Schreiner
observed: “They would not smile on the sins of others but condemn them, whereas
the evil of the Gentiles <span style="margin: 0px;">was</span> outside the
covenant of the one true God.”<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[9]</span></span></span></span></a> <span style="margin: 0px;">However,</span> such an exchange <span style="margin: 0px;">is spoken</span> of the Jews in the Old Testament
(Psa. 105:20 LXX; Ex. 32; Jer. 2:11). They are not exempt from the process or
the condemnation. <br />
<br />
Second, <span style="margin: 0px;">is the reaction of God (1:24-31).</span> Paul’s argument was to <span style="margin: 0px;">mankind</span> was intended was to sonship God’s power
and divinity<span style="margin: 0px;">. However</span>, they descended to
worship idols made of gold, silver, or stone. It denotes <span style="margin: 0px;">mankind’s</span> rebellion. “<i style="mso-bidi-font-style: normal;">Wherefore</i>,”<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[10]</span></span></span></span></a> in
this case denotes its resulting action of God. Cranfield says the word
indicates the response to the perverseness described 22-23.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[11]</span></span></span></span></a> The
action of God is described three <span style="margin: 0px;">times</span> as
“<i style="mso-bidi-font-style: normal;">giving them up or over</i>” to certain
things (1:24, 26, 28). The phrase <span style="margin: 0px;">describes</span>
the wrath of God in its primary stages. Thus, there are three statements of
divine punishment of God for their rejection and rebellion. <br />
<br />
<span style="margin: 0px;">God
gave them over to three things: [1</span>] Physically he came <span style="margin: 0px;">them over “to <i style="mso-bidi-font-style: normal;">uncleanness
through the lust of their own hearts</i>.” It speaks of God abandoning them to
their lifestyle. Wrath is not God seeking revenge! Instead, it is a withdrawn
from these people to go and do their destructive way of life. Paul classifies
this lifestyle as “<i style="mso-bidi-font-style: normal;">uncleanness</i>” which
generated from the “<i style="mso-bidi-font-style: normal;">lust of their own
heart</i>.” Uncleannesss is the evil desires of the heart being carried out in
their ego, personality, and will.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[12]</span></span></span></span></a>
John Robinson is quoted as saying, “He leaves pagan society to stew in its own
juices.”<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[13]</span></span></span></span></a> God’s
wrath is His withdrawn because of their idolatry (1:25)</span><br />
<br />
[2] Emotionally, God “<i style="mso-bidi-font-style: normal;">gave them up unto vile <span style="margin: 0px;">affections.</span></i>” (1:26). The word “vile”<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[14]</span></span></span></span></a> means
primary dishonor. These affections turn to that which is unnatural, distorted,
and perverted. The conjunction “even” expands on vile affections. It also clarifies
the sexual impurity of verse 24. Paul’s argument is against homosexuality which
involves females and males (1:26-27). Why does Paul draw attention to this sin?
The reasons are: [1] It is a sin that was prominent in the Roman world. [2] It <span style="margin: 0px;">was built</span> in many of the temples and religious
systems. [3] It <span style="margin: 0px;">was justified</span> as normal.
[4] It <span style="margin: 0px;">was deplored</span> by the Old Testament
(cf. Lev. 10:13; 20:22). [5] The justice of God: “<i style="mso-bidi-font-style: normal;">receiving in themselves that recompense of their error which was meet</i>”
(1:28). Here we see that law of the harvest is in effect, what we sow we reap. <br />
<br />
[3] God gave them up intellectually “<i style="mso-bidi-font-style: normal;">to a reprobate mind.</i>” Denney says this
is a “mind which cannot stand trial.”<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[15]</span></span></span></span></a> The
cause for such a mind is because they <i style="mso-bidi-font-style: normal;">“did
not like to retain God in their knowledge.</i>” God is light, were there is no
God there is only darkness. <span style="margin: 0px;">The emphasis</span>
of the text is on man and their rebellion against the knowledge of God.<br />
<br />
The reprobate mind controls the
person. The word reprobate <span style="margin: 0px;">originally</span>
uses in mining and is primarily used <span style="margin: 0px;">for</span>
metals that would not pass the test, thus not approved. The reprobate mind is a
mind that will not pass the test of God’s justice. Such a mind leads to vice;
thus, Paul list these vices:<br />
<div style="margin: 0px 0px 0px 72px;">
<span style="margin: 0px;"><span style="margin: 0px;">(1)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;"> </span></span></span>Filled
with unrighteousness.</div>
<div style="margin: 0px 0px 0px 72px;">
<span style="margin: 0px;"><span style="margin: 0px;">(2)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;"> </span></span></span>Fornication.</div>
<div style="margin: 0px 0px 0px 72px;">
<span style="margin: 0px;"><span style="margin: 0px;">(3)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;"> </span></span></span>Wickedness.</div>
<div style="margin: 0px 0px 0px 72px;">
<span style="margin: 0px;"><span style="margin: 0px;">(4)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;"> </span></span></span>Covetousness.</div>
<div style="margin: 0px 0px 0px 72px;">
<span style="margin: 0px;"><span style="margin: 0px;">(5)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;"> </span></span></span>Maliciousness.</div>
<div style="margin: 0px 0px 0px 72px;">
<span style="margin: 0px;"><span style="margin: 0px;">(6)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;"> </span></span></span>Full
of envy.</div>
<div style="margin: 0px 0px 0px 72px;">
<span style="margin: 0px;"><span style="margin: 0px;">(7)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;"> </span></span></span>Debate.</div>
<div style="margin: 0px 0px 0px 72px;">
<span style="margin: 0px;"><span style="margin: 0px;">(8)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;"> </span></span></span>Deceit.</div>
<div style="margin: 0px 0px 0px 72px;">
<span style="margin: 0px;"><span style="margin: 0px;">(9)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;"> </span></span></span>Malignity.</div>
<div style="margin: 0px 0px 0px 72px;">
<span style="margin: 0px;"><span style="margin: 0px;">(10)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;">
</span></span></span>Whisperers.</div>
<div style="margin: 0px 0px 0px 72px;">
<span style="margin: 0px;"><span style="margin: 0px;">(11)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;">
</span></span></span>Backbiters</div>
<div style="margin: 0px 0px 0px 72px;">
<span style="margin: 0px;"><span style="margin: 0px;">(12)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;">
</span></span></span><span style="margin: 0px;">Haters</span> of
God.</div>
<div style="margin: 0px 0px 0px 72px;">
<span style="margin: 0px;"><span style="margin: 0px;">(13)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;">
</span></span></span>Despiteful.</div>
<div style="margin: 0px 0px 0px 72px;">
<span style="margin: 0px;"><span style="margin: 0px;">(14)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;">
</span></span></span>Proud.</div>
<div style="margin: 0px 0px 0px 72px;">
<span style="margin: 0px;"><span style="margin: 0px;">(15)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;">
</span></span></span><span style="margin: 0px;">Inventors</span>
of evil things.</div>
<div style="margin: 0px 0px 0px 72px;">
<span style="margin: 0px;"><span style="margin: 0px;">(16)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;">
</span></span></span>Without understanding.</div>
<div style="margin: 0px 0px 0px 72px;">
<span style="margin: 0px;"><span style="margin: 0px;">(17)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;">
</span></span></span>Covenant breakers.</div>
<div style="margin: 0px 0px 0px 72px;">
<span style="margin: 0px;"><span style="margin: 0px;">(18)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;">
</span></span></span>Without natural affection.</div>
<div style="margin: 0px 0px 0px 72px;">
<span style="margin: 0px;"><span style="margin: 0px;">(19)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;">
</span></span></span>Implacable.</div>
<div style="margin: 0px 0px 0px 72px;">
<span style="margin: 0px;"><span style="margin: 0px;">(20)<span style="font-size-adjust: none; font-stretch: normal; font: 7pt "Times New Roman"; margin: 0px;">
</span></span></span>Unmerciful.</div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><u><span style="margin: 0px;">The Summary</span> of Results of Sin</u></b><u>
</u>(1:32).<u> </u>By their actions, Paul is declaring that apart from Jesus
Christ, Gentiles and Jews remain unrighteous sinners. Therefore, summarize it
all in three great truths. <span style="margin: 0px;"> </span></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
[1] “<i style="mso-bidi-font-style: normal;">Knowing the judgment of God.</i>” <span style="margin: 0px;">It</span> is the natural knowledge man has within them.
It is not <span style="margin: 0px;">supernatural</span> knowledge. Moo
points out that the absence of law is not without significance in this passage.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[16]</span></span></span></span></a> Paul
is not dealing with those under the law. The judgment of God is still upon them.
</div>
<br />
<div style="margin: 0px; text-indent: 0in;">
[2] They know the consequence
that they deserve judgment and death. <span style="margin: 0px;">T</span>he
continual consequence <span style="margin: 0px;">of</span> the fall of humanity
onward (cf. Gen. 3).</div>
<span style="font-family: "times new roman" , serif; font-size: 12pt; margin: 0px;">[3] Yet, knowing these truths man persists on going his own way. They
take “pleasure in them that do them.” Sadly, this is the universal history of
humanity. It can only <span style="margin: 0px;">be changed</span> by faith
and grace of Christ (Eph. 2</span>
<br />
<div style="mso-element: footnote-list;">
<br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 8pt; margin: 0px;">[1]</span></span></span></span></span></a><span style="font-size: 8pt; margin: 0px;"> </span><span style="font-family: "koine"; font-size: 8pt; margin: 0px;">///////////////////////////////////////////////////efanerwsen
</span><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[verb;
aorist active indicative], pain, clear, or manifest.</span><span style="font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span></span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[2]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> Richard N.
Longenecker, NIGTC: THE EPISTLE TO THE ROMANS, [Grand Rapids, Eerdmans, 2016],
206.</span></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[3]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> Douglas J. Moo,
NICNT; THE EPISTLE TO THE ROMANS, [Grand Rapids, Eerdmans, 1996], 103.</span></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[4]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> John Murray,
NICNT; THE EPISLE TO THE ROMANS, [Grand Rapids, Eerdmans, 1975], 38. </span></div>
</div>
<div id="ftn5" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span style="margin: 0px;"><span style="font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 8pt; margin: 0px;">[5]</span></span></span></span></span></a><span style="font-size: 8pt; margin: 0px;"> </span><span style="font-family: "koine"; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Kaqopatai </span><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">meaning to look, to perceive, discern.</span></div>
</div>
<div id="ftn6" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span style="margin: 0px;"><span style="font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 8pt; margin: 0px;">[6]</span></span></span></span></span></a><span style="font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span></span><span style="font-family: "koine"; font-size: 8pt; margin: 0px;">Nooumena</span><span style="font-family: "koine"; font-size: 8pt; margin: 0px;"> </span><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">to perceive, observe, to be attevtive</span><span style="font-family: "calibri light" , sans-serif; margin: 0px;"><span style="font-size: x-small;">.</span></span></div>
</div>
<div id="ftn7" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span style="margin: 0px;"><span style="font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 8pt; margin: 0px;">[7]</span></span></span></span></span></a><span style="font-size: 8pt; margin: 0px;"> </span><span style="font-family: "koine"; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>qeiotn</span><span style="font-family: "symbol"; font-size: 8pt; margin: 0px;"><span style="margin: 0px;">V</span></span><span style="font-family: "koine"; font-size: 8pt; margin: 0px;">. </span><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">Meaning dvine nature, deity. </span><span style="font-family: "calibri light" , sans-serif; margin: 0px;"><span style="margin: 0px;"><span style="font-size: x-small;"> </span></span></span></div>
</div>
<div id="ftn8" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[8]</span></span></span></span></a><span style="font-size: x-small;"><span style="margin: 0px;"> </span>S. Lewis Johnson, “God Gave them Up,” BIOLIOTHECIA
SARA, April 1972, 125.</span></div>
</div>
<div id="ftn9" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[9]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> Thomas R.
Schreiner, BECNT: ROMANS [Grand Rapids, Baker,1998], 81.</span></div>
</div>
<div id="ftn10" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span style="margin: 0px;"><span style="font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 8pt; margin: 0px;">[10]</span></span></span></span></span></a><span style="font-size: 8pt; margin: 0px;"> </span><span style="font-family: "koine"; font-size: 8pt; margin: 0px;">Dia,
</span><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[conjunction]
meaning wherefore, on the account of, therefore. In this context it denotes
reason bases of what was said. </span></div>
</div>
<div id="ftn11" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[11]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> C.E.B
Cranfield, ICC: ROMANS, [Edinbugh, T& T Cark 1980]. 120.</span></div>
</div>
<div id="ftn12" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[12]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> R.C.H. Lenski,
ROMANS, 108. </span></div>
</div>
<div id="ftn13" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[13]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> Richard N.
Longenecker, NIGTC: ROMANS, 216.</span></div>
</div>
<div id="ftn14" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[14]</span></span></span></span></a><span style="font-size: x-small;"> </span><span style="font-family: "koine"; font-size: 8pt; margin: 0px;">atimia</span><span style="font-family: "symbol"; font-size: 8pt; margin: 0px;"><span style="margin: 0px;">V</span></span><span style="font-family: "koine"; font-size: 8pt; margin: 0px;">, </span><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[genitive],
meaning dishonor; shame; vile; or infamy. </span></div>
</div>
<div id="ftn15" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[15]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>James Denney, EGT: ROMANS, [Grand Rapids,
Eerdmans, reprint 1983], 594.</span></div>
</div>
<div id="ftn16" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%20009.doc#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[16]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Douglas J. Moo, NICNT: ROMANS, 121.</span></div>
</div>
</div>
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike>James Grayhttp://www.blogger.com/profile/15584034652219923967noreply@blogger.com0tag:blogger.com,1999:blog-8157446790830322724.post-75733103070173360302018-05-04T14:44:00.000-04:002018-05-06T22:10:23.432-04:00Reflections on Romans #8<br />
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<span style="font-size: 20pt; margin: 0px;">ROMANS 1:18: </span></div>
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<span style="font-size: 20pt; margin: 0px;">GOD’S WRATH REVEALED</span></div>
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Lloyd-Jones says in
many ways this is the most crucial part of the Epistle.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%207.doc#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title="">[1]</a> It
is the introduction as to the need of salvation (1:18-32). Without seeing our
need, we will never come to God by faith. It is a counterpart to the
righteousness of God; it is the wrath of
God. Both are revealed (1:17, 18) in the gospel. It is a universal statement: “For the wrath of God is revealed from heaven
against all ungodliness and unrighteousness of men, who hold the truth in
unrighteousness.” This is the negative form of verse 16. </h3>
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It has been popular among scholars
to see the source of this section as being from the extra-biblical account of
the Wisdom of Solomon.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%207.doc#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title="">[2]</a> However,
Longenecker seems to negate this indicating that much wider sources were
available to Paul: Scripture, other Judaism writings, the message of the
Baptist, and, or course, Jesus own teaching.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%207.doc#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title="">[3]</a> The exact identification of the source is
almost impossible, and it is best the not speculated. </h3>
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There is a natural contrast between verse 18 with verses 16-17.
The theme of the verse is the negative side of verse 16 presenting salvation,
but here the theme is the wrath of God. The wrath of God is not a human emotional
response, but a display of God’s character. It is righteous anger against injustice and unrighteousness. Godet notes
that “wrath appears as the holy disapprobation of evil, and the firm resolves to destroy it.”<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%207.doc#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title="">[4]</a>
Wrath is not a passion in God: “Fury
is not in Me”; in Him, it is the principle, the love of order, a determination
to maintain equity, a resolution to punish sin. It results, therefore, from the
perfection of His nature. </h3>
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</h3>
<h3 align="left" style="margin: 0px; text-align: left; text-indent: 0in;">
· The verse opens with the same preposition—gar (for or because). There is some debate as to the exact
use of the preposition. Is it an explanatory
conjunction, or adversative conjunction?
It seems to me that the word as a somewhat transitional from verses 16-17. I
agree with Douglas Moo that the word “for”
is best taken as explanatory.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%207.doc#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title="">[5]</a>
It answers why the gospel is needed. It is also transitional from the gospel to
the plight of humanity. Just as the gospel is
revealed, so is the wrath of God. The world revealed connects God to both. Paul uses it as both
eschatologically and presents judgments. For
Paul, the full disclosure of the gospel
and wrath of God is eschatological anticipated in history, yet a present
reality which is moving toward the final disclosure. </h3>
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The student of the Word should notice three
things:</h3>
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</h3>
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· The word revealed is present
tense, which carries the idea of a continual event. It is a present reality. Wrath
is revealed now and moves toward a goal of the last judgment. Morris brings out
that the wrath of God is not a human discovery, but is something made known.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%207.doc#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title="">[6]</a>
How it is revealed: conscience, the Word of God, and by active providence. It
cannot be escaped because God is Holy, Just, and Omniscience.</h3>
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</h3>
<h3 align="left" style="margin: 0px; text-align: left; text-indent: 0in;">
· Its focus: “against
all unrighteousness and ungodliness of
men who suppress the truth in unrighteousness” The nature of God is against
either the offense or the offender. Some think this refers to the gentiles. However, the text uses the more generic men. Nowhere within this section of the
text does use the term gentiles or Greek come into view.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%207.doc#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title="">[7]</a>
Paul is referring to the general sinfulness of fallen men no matter the
nationality. Man have renounced their
creator and his gifts to them, willfully withholding their knowledge, thanks,
and worship. It indicates impartiality. Men had the truth, but muted it
in unrighteousness; and therefore, they are “without excuse.” The phrase two nouns introduced the adjective “all” has the idea
of hendiadys (one idea by roughly two synonymous).<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%207.doc#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title="">[8]</a>
Stam simply a definition of the two synonymous: “ungodliness is simply a
disregard for God and His claims. An ungodly person is one in whose life God
and His claims.”<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%207.doc#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title="">[9]</a> </h3>
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· It significance: [1] It supplies a warning to sinners. [2] It
urges the necessity of salvation.</h3>
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<div style="mso-element: footnote-list;">
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<div id="ftn1" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%207.doc#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[1]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>D. Martyn Lloyd-Jones, ROMANS: THE GOSPEL OF
GOD, [Grand Rapids MI, Zondervan, 1985], 310.</span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%207.doc#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[2]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> Sanday,
William, and Arthur C. Headlam, ICC: A CRITICAL AND EXEGETICAL COMMENTARY ON
THE EPISTLE TO ROMANS, [Edinburgh, T & T Clark, 1895], 52. James Dunn, WBC;
ROMANS 1-8, [Nashville, Word, 1988] </span></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%207.doc#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[3]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> Richard N.
Longenecker, NIGTC: THE EPISTLE TO THE ROMANS, [Grand Rapids, Eerdmans, 2016],
195.</span></div>
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<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%207.doc#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[4]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> F. Godet,
OMMENTARY ON THE EPISTLE TO THE ROMANS, [Grand Rapid, Zondervan, reprint 1956].
99.</span></div>
</div>
<div id="ftn5" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%207.doc#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[5]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> Douglas J. Moo,
NICNT: THE EPISTLE TO THE ROMANS, [Grand Rapids, Eerdmans, 1996], 99.<span style="margin: 0px;"> </span>C.E.B. Cranfield, ICC: ROMANS [Edinburgh, T
& T Clark, 1980), says there is no justification for taking it any other
way, 106.</span></div>
</div>
<div id="ftn6" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%207.doc#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[6]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Leon Morris, PNTC: THE EPISTLE TO THE ROMANS,
[Grand Rapids, Eerdmans, 1988], 77.</span></div>
</div>
<div id="ftn7" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%207.doc#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[7]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> C.E.B.
Cranfield, ICC: ROMANS, 1:105.</span></div>
</div>
<div id="ftn8" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%207.doc#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[8]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Richard N. Longenecker, NIGTC: ROMANS, 203. </span></div>
</div>
<div id="ftn9" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/Reflections%20on%20Romans%207.doc#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[9]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>C.R. Stam, CMMETARY ON THE EPISLE OF PAUL TO
THE ROMANS, [Chicago, Berean Bible Society, 1981]. 42.</span></div>
</div>
</div>
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike>James Grayhttp://www.blogger.com/profile/15584034652219923967noreply@blogger.com0tag:blogger.com,1999:blog-8157446790830322724.post-41377988263871568122018-04-09T13:24:00.000-04:002018-04-09T13:37:13.673-04:00Reflections on Romans #7<br />
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: 24pt; margin: 0px;">The Theme of Romans</span></b><span style="font-size: 24pt; margin: 0px;"> </span></div>
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<span style="font-size: 14pt; margin: 0px;">Romans 1:16-17</span></div>
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<h3 style="margin: 0px; text-indent: 0in;">
It is almost
universally accepted that the theme of Romans is the Gospel of Righteousness. Romans
1:16 notes a shift of focus. The word “for”
is a conjunction of reason and is found 3 times in these verses (1:16-17). Moo
points that the theme is present in four subordinate clauses, each building on
the other.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title="">[1]</a>
The theme is directly connected to “the
gospel”, thus not altogether separate from Paul’s longing to preach the
gospel at Rome. Paul now explains about the gospel, which is the theme of
Romans. Newell says in these verses “we have the text of the whole Epistle of
Romans.”<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title="">[2]</a>
</h3>
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<h3 style="margin: 0px; text-indent: 0in;">
It seems to me
that Paul in stating the theme of this epistle does so in one major truth (The
Gospel) describe in three key elements (Power, Faith, and Righteousness).</h3>
<h3>
<span style="font-size: large;"></span></h3>
<h3 style="margin: 0px; text-indent: 0in;">
The word gospel is found 12 times in Romans. Paul
opens the epistle declaring that he was set apart unto the gospel. Now he
declares “I am not ashamed of the gospel”
(1:16). The word “for” at the beginning of the phrase is understood by most as
a causal or explanatory of what precedes.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title="">[3]</a>
However, Longenecker suggests it is a “transitional
conjunction to indicate the continuation of Paul’s writing.”<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title="">[4]</a>
While there is a logical connection to what went before, it is also
transitional in nature to what follows. </h3>
<h3>
<span style="font-size: large;"></span></h3>
<h3 style="margin: 0px; text-indent: 0in;">
The first item
that Paul declares the gospel is that he is not “ashamed” of it. This is a negative aspect of his positive view of
the gospel. He was not ashamed of the gospel. Paul is using a figure of speech known as litotes, which is a negative of a
contrary condition or assertation.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title="">[5]</a>
It is an understatement. Paul is not ashamed of the gospel, he is saying rather
was proud of it and gloried in it (Rom. 5:2, 11; cf. 2 Cor. 10:17; Gal. 6:14).
The gospel was dear to the heart of Paul It should be ours as well. We are not
to be ashamed of it, rather gloried in it. It should be our motive in all that
we do. We should not under to downgrade the value of the gospel. </h3>
<h3>
<span style="font-size: large;"></span></h3>
<h3 style="margin: 0px; text-indent: 0in;">
Standing behind
this declaration is the worldly environment. Cranfield observes:</h3>
<h3>
<span style="font-size: large;"></span></h3>
<h3 style="margin: 0px 48px; text-indent: 0in;">
Paul knows full
well the inevitability of the temptation to be ashamed of the gospel in view of
the continuing hostility of the world to God, on the one hand, and, on the other,
the nature of the gospel itself, its unimpressiveness over against the
impressiveness of the world, the fact that God…has intervened in history for
the salvation of men not in obvious might and majesty but in a veiled way which
was bound to look to the world like abject weakness and foolishness.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title="">[6]</a></h3>
<h3>
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<h3 style="margin: 0px; text-indent: 0in;">
The Gospel has
three vital elements:</h3>
<h3 style="margin: 0px; text-indent: 0in;">
</h3>
<h3 style="margin: 0px; text-indent: 0in;">
· <u>“For it
is the power of God for salvation” (1:16 cf. 1 Cor. 1:18). </u>The word “for” denotes
why Paul is not ashamed of the gospel. Elsewhere he equates the gospel of God
with the “word of the cross” that is “the power of God to us being saved” (1
Cor. 1:18). Romans 1:16 and 1Cor. 1:18) bringing out the same three points:
gospel, power, and salvation. </h3>
<h3>
<span style="font-size: large;"></span></h3>
<h3 style="margin: 0px; text-indent: 0in;">
It is the gospel
that is the power of God. It speaks of the divine saving power of God. Power is
the inherent capability to effect transformation. The gospel is clearly defined
in 1 Cor. 15:3-4 as (1) Christ died for our sins, (2) He was buried, (3) He was
raised the third day—all according to the Scriptures. Newell says the gospel “is the great
wire along which runs God’s mighty current of saving power.”<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title="">[7]</a>
The second word “for” is not the same as
the first English word “for” (gar), but is the
word eis,
meaning unto, with a view to. Thus, the power of God is directed toward salvation
and makes it effectual. It is God’s power that saves everyone who believes.
Salvation is the greet need and hope of man. Lloyd-Jones declares “Salvation is the
deliverance of man from the consequences of the Fall and of sin, and our definition of salvation must never be
less than that. It must include all that, in all its fulness”<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title="">[8]</a>
Salvation effects the past in the forgiveness of sin; present in that it brings
us into a new spiritual condition before God; future in that it delivers us
from end time judgment. Salvation equals
restoration of the sinner to share in God’s glory. Constable observes: </h3>
<h3 style="margin: 0px; text-indent: 0in;">
</h3>
<h3 style="line-height: 95%; margin: 0px 48px 0.46px 48.93px; text-indent: -0.7pt;">
"Salvation" restores people to what
they cannot experience because of sin. Salvation is an umbrella term; it covers
all aspects of deliverance. The terms justification, redemption,
reconciliation, sanctification, and glorification describe different aspects of
salvation.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title="">[9]</a> </h3>
<h3>
<span style="font-size: large;"></span></h3>
<h3 style="margin: 0px; text-indent: 0in;">
· <u>Paul indicates
the means of this salvation as being one of faith (cf. Eph. 2:8-9)</u>. Faith is
described as “to everyone who believes:
to the Jew first, and also to the Greek”. This phrase of faith is used four other times in Romans
(3:22; 4:11; 10:4, 11). This clearly indicates the universality of the gospel
and effective only by faith. Paul has already declared that his purpose and
commission to bring faith to the Gentiles (Rom. 1:5). It speaks of the scope of
the gospel. The only limitation is faith (or believing one). The gospel is
accepted though faith by Jew and Gentile alike. There is now no difference
between Israel and the Gentiles (Rom. 12-13 cf. Rom. 11:30-32). Salvation is
available to all by faith in Christ. Salvation is available regardless of
nationality. </h3>
<h3>
<span style="font-size: large;"></span></h3>
<h3 style="margin: 0px; text-indent: 0in;">
· <u>The third
element of the gospel is righteousness.</u> “For
therein is the righteousness of God revealed from faith to faith: as it is written, The just shall liveby faith” (Rom. 1:17). Stam points out that righteousness is
the basic theme in which all else revolves around Romans.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title="">[10]</a> The gospel is
revealing the righteousness of God. The postpositive (gar, for) functions as an eplanatory conjunction.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title="">[11]</a> The antecedent is clearly the gospel. From in
the gospel, righteousness is revealed. Righteousness is most prominent in this
epistle and Paul. The word or a form of it is used at lease 42 times in this
epistles. It is clearly a major motif in Romans. </h3>
<h3>
<span style="font-size: large;"></span></h3>
<h3 style="margin: 0px; text-indent: 0in;">
The phrase modifies the righteousness: “from faith to faith.” This, phrase is somewhat an engigma. It is a
difficult statement. A number of interpretations are given to this phrase.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title="">[12]</a> Most views are
unsatisfactory. One of the oldest is that it speaks of faith of the law to the
faith of grace or OT faith to NT faith.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title="">[13]</a> However, it
cannot be so, since the gentiles were never under the law or part of the Old
Testament. Their faith could not progress from faith in the law. Many scholars
today hold to Calvin’s daily progress view. Interpretation is dificult. A
satisfactory view must involve: (1) a faith connected to righteousness. The
context demands such a connection. Paul associates the righteousness of God
with the response of faith (1:16; 3:21-22; 10:3).<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title="">[14]</a> (2) A faith
that is effectural. (3) A faith that is progressive. </h3>
<h3>
<span style="font-size: large;"></span></h3>
<h3 style="margin: 0px; text-indent: 0in;">
It seems to me
that the Greek text reads: from faith to faith. The word ek is a subjective genitive function
as the subject of the verbal idea and denotes the basis or source of faith.<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title="">[15]</a>
Eis is a preposition
with the accusative, meaning to, as far as, or to the extent of. To me, the NIV translation, “by faith from first to last” is a distortion of the text. The first
reference to the first word faith
speaks of the source, which is the faith of Christ or divine faithfulness. It
leads to human faith. This is a common ideal in Paul (cf. Romans 3:22; Gal.
2:16; 3:22; Phil. 3:9). Both the faith of Christ and the believer’s faith is
found together. Stam notes the gospel by Paul declares “His faith
(subjective) to our faith (objective).”<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title="">[16]</a>
Thus, the statement in Romans 1:17 is consistent with Paul’s message. The idea
of human faith is involved and supported by the Old Testament quote: “The righteous man shall live by faith”
(1:17). </h3>
<h3>
<span style="font-size: large;"></span></h3>
<h3 style="margin: 0px; text-indent: 0in;">
The theme of
Romans is clearly the gospel, which is the power of God for the salvation of all
people, by the means of faith. It involves the righteousness of God which the
gospel reveals and is accepted by faith. The book reveals how righteousness
works in salvation and the life of the believer, from our need to our
acceptance to the practical outcome in our lives. This theme is continually
repeated in Romans. </h3>
<br />
<div style="mso-element: footnote-list;">
<br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[1]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Douglas J. Moo, NICNT: THE EPISTLE TO THE
ROMANS [Grand Rapids MI, Eerdmans, 1996], 63.</span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[2]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>William R. Newell, ROMANS: VERSE BY VERSE,
[Chicago, Moody Press, 1938], 18.</span></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[3]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>For example, see Moo, ROMANS,64.</span></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[4]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> Richard N.
Longenecker, NIGTC: THE EPISTLE TO THE ROMANS, [Grand Rapids MI, Eerdmans,
2016] 158. He says the usage is found 60 times by Paul. </span></div>
</div>
<div id="ftn5" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[5]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> MERRIAM-WEBSTER
DICTIONARY, says it is an “<span style="background: white; color: #3b3e41; letter-spacing: 0.5pt; margin: 0px;">understatement in which an affirmative is expressed by the
negative of the contrary (as in "not a bad singer" or "not
unhappy")</span> <span style="margin: 0px;"> </span>https://www.merriam-webster.com/dictionary.
</span></div>
</div>
<div id="ftn6" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[6]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>C.E.B. Cranfield, ICC: THE EPISTLE TO THE
ROMANS, [Edinburgh, T & T Clark, 1975], 1:86-87.</span></div>
</div>
<div id="ftn7" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[7]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> Newell, ROMANS,
21.</span></div>
</div>
<div id="ftn8" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[8]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> D. Martyn
Lloyd-Jones, ROMANS: THE GOSPEL OF GOD, [Grand Rapids MI, Zondervan, 1985],
273.</span></div>
</div>
<div id="ftn9" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[9]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Thomas Constable, NOTES ON ROMANS,
[Soniclight.org], 21</span><span style="font-size: x-small;">.</span></div>
</div>
<div id="ftn10" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[10]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>C.R. Stam, COMMENTARY ON THE EPISTLE TO THE
ROMANS, (Chicago IL, Berean Bible Society, 1981), 36.<span style="margin: 0px;"> </span></span></div>
</div>
<div id="ftn11" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[11]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> Richard N.
Longenecker, NIGTC: ROMANS, 167,</span></div>
</div>
<div id="ftn12" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[12]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> See Leon Morris, PNTC: THE EPISTLE TO THE ROMANS, [Grand
Rapids, Eerdmans, 1988], 70-72. Richard Longenecker, ROMANS, 177-180.</span></div>
</div>
<div id="ftn13" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[13]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> Tertullian, <i style="mso-bidi-font-style: normal;">Adv. Marc</i>. 5:13 / Origen, col. 861.</span></div>
</div>
<div id="ftn14" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[14]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Douglas J. Moo,
NICNT: ROMANS, 73.</span></div>
</div>
<div id="ftn15" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[15]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Richard N. Longenecker, NIGTC: ROMANS, 178</span><span style="font-size: x-small;">.</span></div>
</div>
<div id="ftn16" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/005%20Romans/003%20THEME%20OF%20ROMANS.doc#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[16]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>C.R. Stam, ROMANS, 40-41.</span></div>
</div>
</div>
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike>James Grayhttp://www.blogger.com/profile/15584034652219923967noreply@blogger.com0tag:blogger.com,1999:blog-8157446790830322724.post-77787850032366647312018-04-01T17:39:00.000-04:002018-04-01T17:40:37.331-04:00Last words of the cross (6)<br />
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<br /></div>
<br />
<div align="center" style="margin: 0px; text-align: center; text-indent: 0in;">
<span style="font-size: 26pt; margin: 0px;">CRY OF VICTORY</span></div>
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John 19:30</div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh_6tPenaPRPOKaUIR1hg2Z0RrJxQV-fH3J4ryzqoJTrALkOb0VEGOXJUeCCGcLe7GqbMc_AQI22bNgWOJwqLnDamaTEW6c8LHj_PtuG_ouDuSsWCLhvzOS-0373TNLBIIa-IUoTmSsAlk/s1600/it-is-finished.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="357" data-original-width="500" height="228" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh_6tPenaPRPOKaUIR1hg2Z0RrJxQV-fH3J4ryzqoJTrALkOb0VEGOXJUeCCGcLe7GqbMc_AQI22bNgWOJwqLnDamaTEW6c8LHj_PtuG_ouDuSsWCLhvzOS-0373TNLBIIa-IUoTmSsAlk/s320/it-is-finished.jpg" width="320" /></a></div>
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<div style="margin: 0px; text-indent: 0in;">
Jesus knew
everything had been accomplished. After taking they vinegar to his mouth, he cried
the sigh of victory— “<i style="mso-bidi-font-style: normal;">It is finished</i>.”
His mission was complete (cf. John 4:34; 17:4). His mission can be characterized
in three ways:</div>
<br />
<ol start="1" style="margin-top: 0in;" type="1">
<li style="color: black; font-family: "Times New Roman",serif; font-size: 12pt; font-style: normal; font-weight: normal; margin: 0px 0px 0px 48px; text-align: left; text-indent: -0.25in;">It
was a great mission. The creator became our savior! <span style="color: black; margin: 0px;">The Hebrew equivalent of this expression, and which
concludes Psalm 22 is the same as we have in Genesis 2:3. </span>its
nature and issues than the work of Creation. It made known the manifold
wisdom of God’s Grace in a way which no creative acts could do.</li>
<li style="color: black; font-family: "Times New Roman",serif; font-size: 12pt; font-style: normal; font-weight: normal; margin: 0px 0px 0px 48px; text-align: left; text-indent: -0.25in;">It
was a trying mission. But now that the last drop has passed His lips; now
that the justice of God is satisfied, He gives vent to the relief felt in
these words. </li>
<li style="color: black; font-family: "Times New Roman",serif; font-size: 12pt; font-style: normal; font-weight: normal; margin: 0px 0px 0px 48px; text-align: left; text-indent: -0.25in;">It
was a definite mission. He came to give Himself to the justice of God for
the sin of the world. He came as the lamb to take away sin (John 1:29; 1
John 3:5). His aim also was to reveal God (John 1:18). He came to fulfill
the promises and fulfil them (Rom. 15:8-9). To live in perfect obedience
to God (Hebrews 10:7). That was His ai</li>
</ol>
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<div align="left" style="margin: 0px; text-align: left; text-indent: 0in;">
The word “finish”
is used five times, normally translated “a accomplished.” Notice the importance
of the word in regard to Jesus:</div>
<br />
<div align="left" style="margin: 0px; text-align: left; text-indent: 0in;">
John 4:34 He
came to finish the work.</div>
<br />
<div align="left" style="margin: 0px; text-align: left; text-indent: 0in;">
John 5:36 He
had been given work to do.</div>
<br />
<div align="left" style="margin: 0px; text-align: left; text-indent: 0in;">
John 17:4 He
finished the work.</div>
<br />
<div align="left" style="margin: 0px; text-align: left; text-indent: 0in;">
John 19:30 He
finished in victory.</div>
<br />
<div align="left" style="margin: 0px; text-align: left; text-indent: 0in;">
<br /></div>
<div align="left" style="margin: 0px; text-align: left; text-indent: 0in;">
Every believer
has a mission or work to finished. In doing so we are to be found faithful like
Paul (2 Tim. 4:7). </div>
<br />
<div align="left" style="margin: 0px; text-align: left; text-indent: 0in;">
<br /></div>
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike>James Grayhttp://www.blogger.com/profile/15584034652219923967noreply@blogger.com0tag:blogger.com,1999:blog-8157446790830322724.post-68858201729599223032018-04-01T16:10:00.000-04:002018-04-01T16:10:03.119-04:00
<br />
<div style="margin: 0px; text-indent: 0in;">
Last words of the
cross (5)</div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<br /></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<br /></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
John 19:28</div>
<br />
<div align="center" style="margin: 0px; text-align: center; text-indent: 0in;">
<span style="font-size: 22pt; margin: 0px;">Cry of Humanity</span></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEigWWY2ZZdKhc-bq2l8uJmh4-KWNIzSsut92NurQoKnUc8prQh957svqq4iTArKa4DL3PaXMmtiiYz6d8aQpIYb_qDUwNd4iOmAkwJ6LopyX7_Dln0F5sp2iV6yEnSncqB3OBSNoqjTUds/s1600/i_thirst.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="463" data-original-width="1064" height="139" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEigWWY2ZZdKhc-bq2l8uJmh4-KWNIzSsut92NurQoKnUc8prQh957svqq4iTArKa4DL3PaXMmtiiYz6d8aQpIYb_qDUwNd4iOmAkwJ6LopyX7_Dln0F5sp2iV6yEnSncqB3OBSNoqjTUds/s320/i_thirst.jpg" width="320" /></a></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
Crucifixion was a horrible
way to die. It was painful unbelief. Hanging in the heat of the day made one
weak. It was a continual struggle to pull up with his arms and legs to avoid asphyxiation.
One would experience severe muscle spasms, and ended up with heart failure, fever,
brain damage suffocation and shock. In support of Scripture and the end was
nearing, Jesus aware of the Word concerning His crucifixion, Jesus saying “<i style="mso-bidi-font-style: normal;">I thirst</i>” for the purpose of fulfilling
the Scripture. This is an allusion to Psa. 69:21. It is the cry of humanity. </div>
<br />
<div style="margin: 0px; text-indent: 0in;">
This cry marks:</div>
<br />
<div style="margin: 0px; text-indent: 0.5in;">
Christ as man. He
was flesh and blood, not a phantom. </div>
<br />
<div style="margin: 0px; text-indent: 0.5in;">
He identified with
sinful humanity, yet without sin.</div>
<br />
<div style="margin: 0px; text-indent: 0.5in;">
His pain was real.
He physically suffered great pain. “I thirst” expresses the torture of His body. </div>
<br />
<div style="margin: 0px; text-indent: 0in;">
It teaches us:</div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="margin: 0px;"> </span>To bear suffering with patience and
submission.</div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="margin: 0px;"> </span>The unselfishness of Divine love.</div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="margin: 0px;"> </span>The cost of redemption. </div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<br /></div>
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike>James Grayhttp://www.blogger.com/profile/15584034652219923967noreply@blogger.com0tag:blogger.com,1999:blog-8157446790830322724.post-62511673695107356492018-03-31T14:08:00.000-04:002018-03-31T14:09:55.059-04:00Last words of the cross (4)<br />
<div style="margin: 0px; text-indent: 0in;">
<br /></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
Matthew 27:46</div>
<br />
<div align="center" style="margin: 0px; text-align: center; text-indent: 0in;">
<span style="font-size: 22pt; margin: 0px;">CRY OF THE SOUL</span></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjp9CGyGHEEKXCIRwE4wdYPsoubNKQFSm3_CfLvhyuYeCljsCRMl3aJNW3pH14ZPUChm74TsJPDHuWlEJC0rDGL9MWTRnF1BnUFFQOJPCcbo3qJNssWvWkcQmctLbnJ8qEpXcVWi6wRllY/s1600/Jesus-on-Cross-at-Sunset-copy1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="446" data-original-width="600" height="237" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjp9CGyGHEEKXCIRwE4wdYPsoubNKQFSm3_CfLvhyuYeCljsCRMl3aJNW3pH14ZPUChm74TsJPDHuWlEJC0rDGL9MWTRnF1BnUFFQOJPCcbo3qJNssWvWkcQmctLbnJ8qEpXcVWi6wRllY/s320/Jesus-on-Cross-at-Sunset-copy1.jpg" width="320" /></a></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="font-size: large;">It was the 9<sup>th</sup>
hour and darkness covered the land. Spurgeon comments, “<span style="font-family: "arial narrow" , sans-serif; margin: 0px;">Our Lord was then in the darkest part of His way. He
had trodden the winepress for hours, and the work was almost finished. He had reached
the culminating point of His anguish.</span>”<a href="file:///F:/BLOGS/Last%20words%20of%20the%20cross%204.doc#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; margin: 0px;">[1]</span></span></span></span></a> At
this point came the cry of His soul: “<i style="mso-bidi-font-style: normal;">My God,
my God, why hast thou forsaken me?</i>” It declares the feeling of rejection.
There are three reasons the Son was rejected:</span></div>
<span style="font-size: large;"><br /></span>
<div style="margin: 0px; text-indent: 0in;">
<span style="font-size: large;"><span style="margin: 0px;"> </span>It
was the moment our sin became His. It is not the result of any corporeal pain
being endured. He bore at that moment the wrath of God on account of our sins. God
rejecting God—who can understand this? It was the ingredient of His atoning sufferings.
He was taking on our sin that was may be righteous before God (2 Cor. 5:21). </span></div>
<span style="font-size: large;"><br /></span>
<div style="margin: 0px; text-indent: 0in;">
<span style="font-size: large;"><span style="margin: 0px;"> </span>God did
not interfere on Christ’s behalf to terminate those sufferings and rescue Him
from the hands of His enemies. His plan and will had to be carried out. The
payment had to be paid. It was the manifestation of God’s regard for the honor
of His law and will.</span></div>
<span style="font-size: large;"><br /></span>
<div style="margin: 0px; text-indent: 0in;">
<span style="font-size: large;"><span style="margin: 0px;"> </span>The
Son was left destitute of the sense of His Father’s care and protection. God’s
comfort may be withdrawn, but not His presence! The will of men was free to
carry out Satan’s desires. It was allowed of God, but not His doing. </span></div>
<span style="font-size: large;"><br /></span>
<div style="margin: 0px; text-indent: 0in;">
<span style="font-size: large;">How should this
endear the Redeemer of the world to us, who was willing to suffer such things
for our sakes. In this cry we see the completeness of Christ’s obedience. He
paid it all! <span style="margin: 0px;"> </span></span></div>
<span style="font-size: large;"><br /></span>
<div style="mso-element: footnote-list;">
<span style="font-size: large;"></span><br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/BLOGS/Last%20words%20of%20the%20cross%204.doc#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">[1]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;"> Charles Haddon
Spurgeon, CHRIST’S WORDS FROM THE CROSS, [Grand Rapids, Zondervan, 1965], 51</span></div>
</div>
</div>
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike>James Grayhttp://www.blogger.com/profile/15584034652219923967noreply@blogger.com1tag:blogger.com,1999:blog-8157446790830322724.post-84027082879028327242018-03-30T15:09:00.001-04:002018-03-30T15:09:54.391-04:00Seven Sayings of the Cross (3)
<br />
<div style="margin: 0px 0px 0px 48px;">
<span style="font-family: Impact; font-size: x-small;"><br /></span></div>
<br />
<div style="margin: 0px 0px 0px 48px;">
<br /></div>
<br />
<div align="center" style="margin: 0px; text-align: center; text-indent: 0in;">
</div>
<div align="center" style="margin: 0px; text-align: center; text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Impact",sans-serif; font-size: 20pt; margin: 0px;">Saying of Affection</span></b></div>
<div align="center" style="margin: 0px; text-align: center; text-indent: 0in;">
</div>
<div align="center" style="margin: 0px; text-align: center; text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;">John 19:25-27</b></div>
<div align="center" style="margin: 0px; text-align: center; text-indent: 0in;">
</div>
<div style="margin: 0px; text-indent: 0in;">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh0g0IfAsDJkDZjI7RyWmhA1Ok07sSFa0PxcVY93aq8mZEEBz26-rNej-BAV7J_fG8-Rphw65ACsrqDlOR1hOUApz96iMBU_u4tRz_x6p_4WSXhtgedIH5BHQm04cb0YVM3YT0cdKMHkL0/s1600/women-at-the-cross.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="287" data-original-width="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh0g0IfAsDJkDZjI7RyWmhA1Ok07sSFa0PxcVY93aq8mZEEBz26-rNej-BAV7J_fG8-Rphw65ACsrqDlOR1hOUApz96iMBU_u4tRz_x6p_4WSXhtgedIH5BHQm04cb0YVM3YT0cdKMHkL0/s1600/women-at-the-cross.jpg" /></a></div>
<div align="center" style="margin: 0px; text-align: center; text-indent: 0in;">
</div>
<div style="margin: 0px; text-indent: 0in;">
At the Cross stood
three women — <i style="mso-bidi-font-style: normal;">“his mother, and his
mother’s sister [the wife of] Cleopas, and Mary Magdalene.”<a href="file:///C:/Users/James/Documents/Seven%20Sayings%20of%20the%20Cross%203.doc#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12pt; margin: 0px;">[1]</span></b></span></span></span></a></i> The disciple John
was with them. When He sees them from the cross to His mother he says “<i style="mso-bidi-font-style: normal;">Women, behold they son!</i>” To the disciple
He loved, “<i style="mso-bidi-font-style: normal;">Behold they mother!</i>” While
these words may seem odd to our ears today, but they reflect certain truths:</div>
<div align="center" style="margin: 0px; text-align: center; text-indent: 0in;">
</div>
<div style="margin: 0px 0px 0px 48px;">
In time of deepest sorrow and suffering our Savior put
others first. There is a saying that no man dies in vain who blesses others
from his death bed. Suffers cannot do away with love. No legacy, however
precious, is equal to the Legacy of Love.</div>
<div align="center" style="margin: 0px; text-align: center; text-indent: 0in;">
</div>
<div style="margin: 0px 0px 0px 48px;">
They are words of care and concern for His mother. An end of
a relationship may be coming, but not responsibility. He made sure His mother
would be taken care of. This is in keeping with the command to honor one’s
parents [Ex. 20:12; Deut. 5:16]. </div>
<div align="center" style="margin: 0px; text-align: center; text-indent: 0in;">
</div>
<div style="margin: 0px 0px 0px 48px;">
The death of a loved one brings anguish of soul to those who
remain. Now came of the prophecy— “<i style="mso-bidi-font-style: normal;">a
sword shall pierce thy soul also</i>.” [Luke 2:35]. From this point on Jesus
will no longer be her son, but her Savior. </div>
<div align="center" style="margin: 0px; text-align: center; text-indent: 0in;">
<br /></div>
<div style="margin: 0px; text-indent: 0in;">
The overlook person
is John. The text centers upon Mary and Jesus, yet John is there he has a
important part. In John we see the character of grace.</div>
<div align="center" style="margin: 0px; text-align: center; text-indent: 0in;">
</div>
<div style="margin: 0px 0px 0px 48px;">
He receives teachable grace. The gracious teacher is not
finished I teaching grace, love, and responsibility. He attentively stood
observing, hearing, and accepting Christ’s instruction.</div>
<div align="center" style="margin: 0px; text-align: center; text-indent: 0in;">
</div>
<div style="margin: 0px 0px 0px 48px;">
He acts in obedience of grace. John took Mary under his own
root. A gracious act. </div>
<div align="center" style="margin: 0px; text-align: center; text-indent: 0in;">
<br /></div>
<div style="margin: 0px; text-indent: 0in;">
The text reminds to
be an example to:</div>
<div align="center" style="margin: 0px; text-align: center; text-indent: 0in;">
</div>
<div style="margin: 0px 0px 0px 48px;">
Honor our parents. Love them, care for them, and live up to
our responsibility to them.</div>
<div align="center" style="margin: 0px; text-align: center; text-indent: 0in;">
</div>
<div style="margin: 0px 0px 0px 48px;">
Be men His tender compassion. As believers we are to love
each other. He confirmed the law of love.</div>
<div align="center" style="margin: 0px; text-align: center; text-indent: 0in;">
</div>
<div style="margin: 0px 0px 0px 48px;">
Jesus is the provider of His people. His uses other
believers to provide to His own. God uses His people by means of His gracious
will.</div>
<div align="center" style="margin: 0px; text-align: center; text-indent: 0in;">
</div>
<div style="margin: 0px; text-indent: 0in;">
This is a sacred charge
to be remembered and acted upon. </div>
<div align="center" style="margin: 0px; text-align: center; text-indent: 0in;">
</div>
<div style="margin: 0px; text-indent: 0in;">
<br /></div>
<div align="center" style="margin: 0px; text-align: center; text-indent: 0in;">
</div>
<div style="mso-element: footnote-list;">
<br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///C:/Users/James/Documents/Seven%20Sayings%20of%20the%20Cross%203.doc#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;">[1]</span></span></span></span></span></a><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;">
Some believe there were four women, see Leon Morris, NICNT: JOHN, [Grand
Rapids, Eerdmans, 1971], 810-811.</span></div>
</div>
</div>
<div align="center" style="margin: 0px; text-align: center; text-indent: 0in;">
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike></div>
James Grayhttp://www.blogger.com/profile/15584034652219923967noreply@blogger.com0tag:blogger.com,1999:blog-8157446790830322724.post-1832203734204489872018-03-28T15:54:00.001-04:002018-03-28T15:54:18.966-04:00Seven Sayings of the Cross (2)
<br />
<div style="margin: 0px 0px 0px 48px;">
<span style="font-family: Impact;"><br /></span></div>
<br />
<div style="margin: 0px 0px 0px 48px;">
<br /></div>
<br />
<div style="margin: 0px 0px 0px 48px;">
Luke 23:42-43</div>
<br />
<div style="margin: 0px 0px 0px 48px;">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 16pt; margin: 0px;">WORDS of SALVATION</span></b></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiW5gmekBJEEeAI0g6U1FG39uVmAPnCD148eVx9FzGCf7Eq92AQVC52pUWpApIQ1V5UoDD7LYt4xLBq87VYEEDONjhqHKxfj109I3NoqejoE_30RWZEH28r41KUAtZdyoohyphenhyphenFlRuhUw8Wo/s1600/22851768_10214695135189049_2604179707464193491_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="194" data-original-width="259" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiW5gmekBJEEeAI0g6U1FG39uVmAPnCD148eVx9FzGCf7Eq92AQVC52pUWpApIQ1V5UoDD7LYt4xLBq87VYEEDONjhqHKxfj109I3NoqejoE_30RWZEH28r41KUAtZdyoohyphenhyphenFlRuhUw8Wo/s1600/22851768_10214695135189049_2604179707464193491_n.jpg" /></a></div>
<br />
<div style="margin: 0px 0px 0px 48px;">
<br /></div>
<br />
<div align="left" style="margin: 0px; text-align: left; text-indent: 0in;">
Jesus was
crucified between two known lawbreakers. These men are set in contrast. One
looks at Jesus and sees nothing special. He rejects Jesus and blaspheme,
insulting the person, making fun of him, three times saying to save himself. The
impenitent malefactor was not open to whom Jesus was and what he offered. Impenitent
sinners stay unconverted upon the pretext that of their own morality and
passion which closes the to the influence of the truth of Christ. His depravity
grows worst and worst. </div>
<br />
<div align="left" style="margin: 0px; text-align: left; text-indent: 0in;">
The other has
an open heart and a guilty conscience. He knew where he stood. He first criticizes
the other malefactor: “Dost not thou fear God, seeing thou are in the same
condemnation?” [v. 40]. They are receiving their just reward. <span style="margin: 0px;"> </span></div>
<br />
<div align="left" style="margin: 0px; text-align: left; text-indent: 0in;">
The two are
alike in respect of sinfulness, their knowledge of Christ, and in their
condemnation. The one was closed to conversion, the other was open to it. He
was open because of the realization of his own guilt and his perception of the innocence
of Jesus. It awakens him to the ability of Jesus to save him. He prays to remember
me in the kingdom. His request was characterized by being short and simple,
humble, earnest, and sufficient.</div>
<br />
<div align="left" style="margin: 0px; text-align: left; text-indent: 0in;">
The promise of
salvation. This malefactor displayed his faith in Jesus. He knew that Jesus has
a kingdom, responded to request and grant blessing. Jesus always response to
faith no manner the form it is displayed. It is characterized by His grace; not
to works of any kind. He had nothing to offer to Jesus except his sin. That is
true of you and me. Jesus declared this man would be with Jesus in paradise [v.
43]. Jesus is always faithful in his saving of sinners. When we look into the
answer itself, we are amazed at its fullness, richness, and appropriateness of
salvation through faith by grace alone. </div>
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike>James Grayhttp://www.blogger.com/profile/15584034652219923967noreply@blogger.com0tag:blogger.com,1999:blog-8157446790830322724.post-9867546381194472042018-03-25T18:39:00.000-04:002018-03-25T18:42:36.922-04:00Seven Sayings of the Cross (1)<br />
<div style="margin: 0px 0px 0px 48px;">
<i><br /></i></div>
<br />
<div style="margin: 0px 0px 0px 48px;">
<br /></div>
<br />
<div style="margin: 0px 0px 0px 48px;">
Luke 23:34</div>
<br />
<div style="margin: 0px 0px 0px 48px;">
<span style="font-size: 22pt; margin: 0px;">WORDS OF FORGIVENESS</span></div>
<br />
<div style="margin: 0px 0px 0px 48px;">
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The undisputable
fact of history is that Jesus died upon the Cross. On the <span style="margin: 0px;">cross,</span> the ageless and eternal God came in the
form and likeness of a man and suffered. While suffering <span style="margin: 0px;">from</span> unbearable pain, Jesus was able to gather strength
enough to make seven statements while being overcome physically. Often these
are called the last Word’s of Jesus; that is not true be after his death and
resurrection he said many things to his disciple teaching them about the Messianic
kingdom. His first utterance upon the cross is both a decoration and a request:
“<i style="mso-bidi-font-style: normal;">Father forgive them; for they know not
what they do.</i>” </div>
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Marcus Loane describes
the scene for us:</div>
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<span style="font-family: "calibri light" , sans-serif; margin: 0px;">Hardly had
the nails <span style="margin: 0px;">been</span> driven though hands and
feet; hardly has the cross been planed upright on that bleak hill. His wounds
were still red and bleeding; His pains were still raw and throbbing. Men had
just done their worst; there hands were dyed with blood.<a href="file:///F:/Seven%20Sayings%20of%20the%20Cross%201.docx" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 12pt; margin: 0px;">[1]</span></span></span></span></a></span>
<span style="margin: 0px;"> </span></div>
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Now comes this first
saying, it is a saying of forgiveness. Note the following characteristics of
this intercession:</div>
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<div style="margin: 0px; text-indent: 0in;">
It was Intercession of
His GRACE! Jesus does not speak a <span style="margin: 0px;">word</span> of
condemnation on His opponents. They did not deserve it. This gracious act was voluntary.
He prayed it out of His own character to bring the world forgiveness by His
grace. </div>
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<div style="margin: 0px; text-indent: 0in;">
He offers His grace
in forgiveness for the following reasons:</div>
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<div style="margin: 0px; text-indent: 0in;">
<span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span> He
did so because they needed a <span style="margin: 0px;">pardon</span>. Pardon
is needed and out of His <span style="margin: 0px;">grace,</span> he offers
it.</div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span> It
is an offer of peace. <span style="margin: 0px;">The war</span> between the
sinner and God comes through unpardoned sin. We are justified by faith
resulting in peace through the blood of the cross (cf. Col. 1:19-20). </div>
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<div style="margin: 0px; text-indent: 0in;">
<span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span> He
did so for our prospect. The prospect of grace is hope. Our prospect without
grace is hopelessness. We have been forgiven by grace through faith. </div>
<br />
<div style="margin: 0px; text-indent: 0in;">
Forgiveness is a
fact of pardon, resulting in peace, and the prospect of hope.</div>
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<div style="mso-element: footnote-list;">
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<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/Seven%20Sayings%20of%20the%20Cross%201.docx" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "calibri light" , sans-serif; font-size: 10pt; margin: 0px;">[1]</span></span></span></span></span></a><span style="font-family: "calibri light" , sans-serif; margin: 0px;"><span style="font-size: x-small;"> Marcus L.
Loane, THE PLACE CALLED CALVARY, [Grand Rapids, Zondervan, 1956], 35.</span></span></div>
</div>
</div>
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike>James Grayhttp://www.blogger.com/profile/15584034652219923967noreply@blogger.com1tag:blogger.com,1999:blog-8157446790830322724.post-42664408254571266702018-03-13T17:43:00.000-04:002018-03-13T17:43:58.618-04:00Prayer for Believers
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<h2 style="margin: 0px; text-indent: 0in;">
PAUL’S DESIRE FOR
THE BELIEVERS </h2>
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<h3 style="margin: 0px; text-indent: 0in;">
Ephesians 1:17-18</h3>
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Paul’s <span style="margin: 0px;">thanksgiving prayer</span> flows over into
supplication. He makes his request known <span style="margin: 0px;">for</span>
the believers in this prayer. The prayer centers on enlightenment. It may seem
strange that this is the heart of Paul’s prayer for the saints in Ephesus.
However, the context seems to be centered upon the items of grace. This is
brought out strongly by the opening phrase: “<i style="mso-bidi-font-style: normal;">That the God of our Lord Jesus Christ, the Father of glory</i> (Eph. 1:17).
The word “<i style="mso-bidi-font-style: normal;">That</i>” indicates purpose
(cf. 2:7), while also indicating content. The word refers the words “<i style="mso-bidi-font-style: normal;">may give<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12pt; margin: 0px;">[1]</span></b></span></span></span></a>…</i>.” What is given
is the source of God. He is the giver, we are the receivers. What Paul wants us
to receive are:</div>
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<b style="mso-bidi-font-weight: normal;">Spirit of wisdom and revelation</b>. <span style="font-size: 10pt; margin: 0px;">The first thing we are met with is
what are the words <i style="mso-bidi-font-style: normal;">a spirit</i> referring
to? Bible students are divided here on <span style="margin: 0px;">whether</span>
this refers to the Holy Spirit or the human spirit. Able men are on both sides
of the issue. Some think it is the spirit or attitude we are to have (cf. 1
Cor. 4:21).<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "Times New Roman",serif; font-size: 10pt; margin: 0px;">[2]</span></sup></span></sup></a><span style="margin: 0px;"> </span><span style="margin: 0px;">Others</span>
say it is a reference to the Holy Spirit.<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "Times New Roman",serif; font-size: 10pt; margin: 0px;">[3]</span></sup></span></sup></a>
Wallace has a point when He says the word wisdom and revelation are to be seen
as attributed genitives. They are qualitative words, thus the word spirit as
qualitative is most natural. He suggests the grammatical and exegetical context
favors the translation of “spiritual” wisdom and revelation.<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "Times New Roman",serif; font-size: 10pt; margin: 0px;">[4]</span></sup></span></sup></a> This does
two things: First, it does away with the idea that Paul is praying to give the readers
the Holy Spirit. Second, it still upholds that the view that it is the work of
the Holy Spirit, not the human spirit that is the spoken of here. The Holy
Spirit is to grant unto these believers a spiritual wisdom and revelation or
disclosure. It fits well into the context of enlightenment which is the object
of Paul’s prayer.</span></div>
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<br /></div>
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<div style="margin: 0px; text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 10pt; margin: 0px;">Knowledge
of Him</span></b><span style="font-size: 10pt; margin: 0px;">.
</span><span style="font-size: 10pt; margin: 0px;">This wisdom and revelation <span style="margin: 0px;">are</span> to be “<i style="mso-bidi-font-style: normal;">in
the knowledge of Him</i>.” The word <i style="mso-bidi-font-style: normal;">knowledge</i>
has the meaning of the full and accurate knowledge. It speaks of the sphere in
which wisdom and revelation <span style="margin: 0px;">are</span> to work.
The verse clearly is speaking of the perceiving of knowledge of Him (cf. 1 Cor.
2:10-16). </span></div>
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<br /></div>
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<div style="margin: 0px; text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 10pt; margin: 0px;">Enlighten “T</span></b><i style="mso-bidi-font-style: normal;"><span style="font-size: 10pt; margin: 0px;">he eyes of
your heart may be enlightened” </span></i><span style="font-size: 10pt; margin: 0px;">(Eph.
1:18). </span><span style="font-size: 10pt; margin: 0px;">There
is a debate on how to render this text syntactically. Hoehner boils the
controversy down to two major alternatives.<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "Times New Roman",serif; font-size: 10pt; margin: 0px;">[5]</span></sup></span></sup></a>
One is to take it to part of the request, as does our translation (NASB, NIV,
NEB). The second major alternative makes it an ancillary <span style="margin: 0px;">thought</span> to the request, “<i style="mso-bidi-font-style: normal;">the eyes of your understanding being enlightened</i>” (KJV, NKJV), as a
stated fact that has already occurred. While many commentaries opt for the
second alternative, but Lincoln admits “</span><span style="font-family: "Arial Narrow",sans-serif; font-size: 10pt; margin: 0px;">the
syntax is not clear</span><span style="font-size: 10pt; margin: 0px;">.”<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "Times New Roman",serif; font-size: 10pt; margin: 0px;">[6]</span></sup></span></sup></a> What is
clear is the subject is enlightenment. Paul is praying not for the emotion by
using the word heart, but the enlightenment of the intellect (or mind). <span style="margin: 0px;">The heart</span> must be taken as the center of
personality and the thought process which is to be enlightened. The word means
to give light, illuminate. Revelation is the method of operation of the Spirit;
enlightenment is the fruit of His work. Enlightenment is a perfect participle,
indicating a completed act which carries continuing results. This means <span style="margin: 0px;">once</span> of the moment of insight comes, it
continues. It is not just insight and enlightenment of facts, but that of insight
in knowing Christ personally and intimately as one is enlightened and grows in
the knowledge of Him. Thus, this enlightenment is that of sanctification, not
salvation. Salvation is only the start of this sanctification or enlightenment.
<span style="margin: 0px;"> </span>This comes not simply through the facts
of the <span style="margin: 0px;">Word</span> but by the Holy Spirit’s insight
and disclosure in conjunction with the knowledge of Christ in His Word. </span></div>
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<div style="margin: 0px; text-indent: 0in;">
<span style="font-size: 10pt; margin: 0px;">Our understanding is to include:</span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: 10pt; margin: 0px;">Hope</span></b><span style="font-size: 10pt; margin: 0px;">. </span><span style="font-size: 10pt; margin: 0px;">“So
t<i style="mso-bidi-font-style: normal;">hat you will know what the hope of His
calling is…”</i> (1:18b). The aim<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "Times New Roman",serif; font-size: 10pt; margin: 0px;">[7]</span></sup></span></sup></a> or purpose
of the Spirit’s work is to enlighten in the knowledge of the hope of His
calling. The word for <i style="mso-bidi-font-style: normal;">knowledge</i> means
to perceive; to come to know; to comprehend or apprehend; to recognize. The
emphasis of knowledge is on hope. <i style="mso-bidi-font-style: normal;">The
hope</i> is the key concept in this phrase. The word for hope has the meaning a
confident or sure expectation. It has the <span style="margin: 0px;">sense</span>
of assurance. “Hope rests on faith in the act of salvation (Romans 8:24-25) and
is sustained by the Spirit (Romans 8:26-27)” notes Bultmann.<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "Times New Roman",serif; font-size: 10pt; margin: 0px;">[8]</span></sup></span></sup></a> Hope here
is objective, not subjective. It built upon expectation; trust in God, and
patient waiting for <span style="margin: 0px;">hope’s</span> consummation.
Paul shows in Ephesians that they as Gentiles <span style="margin: 0px;">were</span>
once without hope (2:12), but no longer so. Our hope is tied up with His
calling, which now includes Gentiles. The call of God can be defined as “</span><span style="font-family: "Arial Narrow",sans-serif; font-size: 10pt; margin: 0px;">the actualization in <span style="margin: 0px;">history</span>
of his electing purpose and involves God’s initiative in bringing a person into
a <span style="margin: 0px;">relationship</span> with Himself.</span><span style="font-size: 10pt; margin: 0px;">”<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "Times New Roman",serif; font-size: 10pt; margin: 0px;">[9]</span></sup></span></sup></a> The
Gentiles experience the actualization of being able to come into relationship
with God, apart from Israel, due to the call of the Apostle Paul and the
revelation of the Mystery (Eph. 3:1-10) to him at an appointed time in history.
The hope of the Gentiles is tied with the call of God to them and their
response to the Gospel of Grace. Paul again ties hope and calling in Ephesians
4:4. Hope here should not be limited to one aspect or detail but entails hope
in its entirety. This hope is laid up for us in heaven (Col. 1:<span style="margin: 0px;">5)</span> and is present with us now for “<i style="mso-bidi-font-style: normal;">Christ in you</i>,” defined as “<i style="mso-bidi-font-style: normal;">the hope of glory</i>” (Col. 1:27). Thus, we
wait until the appearing of our <span style="margin: 0px;">Savior</span>
when He “<i style="mso-bidi-font-style: normal;">will transform the body of our
humble state into conformity with the body of His glory</i>” (Phil. 3:21). The
effectual call of God through the Gospel of Grace provides confident, assuring
hope. This c<span style="margin: 0px;">onfidence</span> comes from the
enlightening of our understanding by the Holy Spirit. </span></div>
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<div style="margin: 0px; text-indent: 0in;">
<span style="font-size: 10pt; margin: 0px;">RICHES OF
THE GLORY OF HIS INHERITANCE “<i style="mso-bidi-font-style: normal;">What are
the riches of the glory of His inheritance in the saints</i>” (1:18c).<br />
The second concept Paul wants us to be enlightened about is our wealth. The
Greek word here is </span><span style="font-family: "Arial Narrow",sans-serif; font-size: 10pt; margin: 0px;">ploutos</span><span style="font-size: 10pt; margin: 0px;"> and is
singular, not plural, thus wealth would be a better translation. Here the
wealth is said to be <i style="mso-bidi-font-style: normal;">“the glory of His
inheritance in the saints.”</i> This may be taken in two ways. There are strong
valid cases for each view. Both views are possible, and it is hard to be
dogmatic one way or the other.</span></div>
<br />
<ul style="margin-top: 0in;" type="disc">
<li style="color: black; font-family: "Times New Roman",serif; font-size: 10pt; font-style: italic; font-weight: normal; margin: 0px 0px 0px 48px; text-indent: -0.25in;"><span style="font-size: 10pt; margin: 0px;">First,
it could mean the inheritance of which God is the author of our
inheritance.<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "Times New Roman",serif; font-size: 10pt; margin: 0px;">[10]</span></sup></span></sup></a><span style="margin: 0px;"> </span>In this <span style="margin: 0px;">case,</span>
it refers to the inheritance which God is preparing in the saints. It is looked
upon as the object or substance of our hope.<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "Times New Roman",serif; font-size: 10pt; margin: 0px;">[11]</span></sup></span></sup></a> The
Greek word<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "Times New Roman",serif; font-size: 10pt; margin: 0px;">[12]</span></sup></span></sup></a> is
always indicative of the inheritance intended for believers. There is no
question that the Greek word has the main idea of possession. The crux of
the case is found in the phrase “in the saints.” They hold that the <span style="margin: 0px;">preposition</span> <i style="mso-bidi-font-style: normal;">in</i>, can be taken as “in the case of,” in the person of the
saints.<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "Times New Roman",serif; font-size: 10pt; margin: 0px;">[13]</span></sup></span></sup></a> Lenski
views this as the solution, saying, “</span><span style="font-family: "Kiioine",serif; font-size: 10pt; margin: 0px;">Ev</span><span style="font-size: 10pt; margin: 0px;"> is
quite often used with persons and refers to what is mentioned as
pertaining to them: “in their case.”<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "Times New Roman",serif; font-size: 10pt; margin: 0px;">[14]</span></sup></span></sup></a>
This certainly fits well with 1 Corinthians 2:19. <i style="mso-bidi-font-style: normal;"></i></span></li>
<li style="color: black; font-family: "Times New Roman",serif; font-size: 10pt; font-style: italic; font-weight: normal; margin: 0px 0px 0px 48px; text-indent: -0.25in;"><span style="font-size: 10pt; margin: 0px;">Second
is the view that the saints are God’s inheritance. In this case,
inheritance is God’s, not that of believers. This view holds that the
possessive pronoun “His” designates that the inheritance belongs to God. The
inheritance of God is located in the sphere of the saints.<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "Times New Roman",serif; font-size: 10pt; margin: 0px;">[15]</span></sup></span></sup></a> <span style="margin: 0px;"> </span>It denotes our value to God. We are “<i style="mso-bidi-font-style: normal;">His inheritance</i>.” This <span style="margin: 0px;">seems</span> to me to be the most natural way to
take the text. God’s people are often seen as God’s inheritance (Deut. 9:26;
Psalms 33:12; 61:5). Thus, the glory of which Paul speaks is the glory of us
being God’s own possession, in which He will glorify Himself<i style="mso-bidi-font-style: normal;">.</i> It is not because of any glory or
merit we possess. We have nothing. The glory comes from His work in and
through us. “</span><span style="font-family: "Arial Narrow",sans-serif; font-size: 10pt; margin: 0px;">Believers are valuable to God
because he purchased them in order to inherit them</span><span style="font-size: 10pt; margin: 0px;">”
observes Hoehner.<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "Times New Roman",serif; font-size: 10pt; margin: 0px;">[16]</span></sup></span></sup></a> Some
hold that the church the body of Christ is unique as God’s inheritance;
however, the reading of Scripture does not seem to uphold this idea. Old
Testament dispels this. The revelation of God’s inheritance is not a
unique one given only to Paul and the Church, the body of Christ. Both
Israel and the Church are God’s inheritance. It must be pointed out and
granted that our inheritance is not the same. Israel’s inheritance centers
upon the earth and the Messianic Kingdom, the Church’s centers upon the
heavenly and the rapture (Phil 3:20, Col. 1:5), however, both are said to
be God’s inheritance in Scripture (Eph. 1:18 cf. Deut. 9:26). No doubt
that His inheritance is the glory brought to Him by and through His
people. Both the Church’s (Eph. 5:27) and Israel’s (Isa. 62:3 cf. John
7:22-26) purpose is to glorify God. However, make no mistake; the
immediate context concerns the Church, the Body of Christ.<br style="mso-special-character: line-break;" />
<br style="mso-special-character: line-break;" />
<i style="mso-bidi-font-style: normal;"></i></span></li>
</ul>
<br />
<div style="margin: 0px 0px 0px 24px;">
<span style="font-size: 10pt; margin: 0px;">Lloyd-Jones reminds us that in this
prayer three principles can be induced:<br />
1) We in this life shall always need the enlightening work of the Holy Spirit.</span></div>
<br />
<div style="margin: 0px 0px 0px 24px; text-indent: 0in;">
<span style="font-size: 10pt; margin: 0px;">2)
Spiritual knowledge is progressive.</span></div>
<br />
<div style="margin: 0px 0px 0px 18px; text-indent: 0in;">
<span style="font-size: 10pt; margin: 0px;">3) We should always pray for the enlightening of our
understanding.</span><a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftn17" name="_ftnref17" style="mso-footnote-id: ftn17;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "Times New Roman",serif; font-size: 12pt; margin: 0px;">[17]</span></sup></span></sup></a><span style="font-size: 10pt; margin: 0px;"></span></div>
<br />
<div style="margin: 0px 0px 0px 18px; text-indent: 0in;">
<br /></div>
<br />
<div style="margin: 0px 0px 0px 18px; text-indent: 0in;">
<br /></div>
<br />
<div style="mso-element: footnote-list;">
<br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Times New Roman",serif; font-size: 8pt; margin: 0px;">[1]</span></span></span></span></span></a><span style="font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span></span><span style="font-family: Koine; font-size: 8pt; margin: 0px;">Dwh</span><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"> means to give, supply, or bestow
</span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;">[2]</span></span></span></span></span></a><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>See Thomas Constable, NOTES ON EPHESIANS 17; R.C.H.
Lenski, EPHESIANS, 393; Ernest Campbell, EPHESIANS, <span style="margin: 0px;"> </span>47; Charles Baker, UNDERSTANDING THE BODY OF
CHRIST, 14.</span></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;">[3]</span></span></span></span></span></a><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>See Harold Hoehner, EPHESIANS, 257-258; Ernest
Best, EPHESIANS, 38-39; Andrew Lincoln, EPHESIANS 57. </span></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;">[4]</span></span></span></span></span></a><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Daniel B Wallace, GREEK GRAMMAR: BEYOND THE
BASCIS, (Zondervan, Grand Rapids, 1996), 90-91.</span></div>
</div>
<div id="ftn5" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;">[5]</span></span></span></span></span></a><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Harold Hoehner, 261-262 for details and
arguments.</span></div>
</div>
<div id="ftn6" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;">[6]</span></span></span></span></span></a><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Andrew Lincoln, EPHESIANS 47.</span></div>
</div>
<div id="ftn7" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;">[7]</span></span></span></span></span></a><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"> <span style="margin: 0px;"> </span>John Eadie, EPHESIANS, 89. He points out that
the verse opens with an infinitive of aim.</span></div>
</div>
<div id="ftn8" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;">[8]</span></span></span></span></span></a><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Bultmann, R., “</span><span style="font-family: Koine; font-size: 8pt; margin: 0px;">Elpis</span><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;">,” TDOTNT, 231.</span></div>
</div>
<div id="ftn9" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;">[9]</span></span></span></span></span></a><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Andrew Lincoln, EPHESIANS, 59.</span></div>
</div>
<div id="ftn10" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;">[10]</span></span></span></span></span></a><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>A view held by such men as Hodge, Lenski,
Best, Eadie, Wood, and Lloyd-Jones.</span></div>
</div>
<div id="ftn11" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;">[11]</span></span></span></span></span></a><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Lenski, 396.</span></div>
</div>
<div id="ftn12" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span style="margin: 0px;"><span style="font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Times New Roman",serif; font-size: 8pt; margin: 0px;">[12]</span></span></span></span></span></a><span style="font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span></span><span style="font-family: Koine; font-size: 8pt; margin: 0px;">Klmrovomia</span><span style="font-family: Symbol; font-size: 8pt; margin: 0px;"><span style="margin: 0px;">V</span></span><span style="font-family: Koine; font-size: 8pt; margin: 0px;"> </span><span style="font-family: "Eras Light ITC",sans-serif; font-size: 8pt; margin: 0px;"></span></div>
</div>
<div id="ftn13" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;">[13]</span></span></span></span></span></a><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>A.T. Robertson, GRAMAR, 585.</span></div>
</div>
<div id="ftn14" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;">[14]</span></span></span></span></span></a><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"> <span style="margin: 0px;"> </span>R.C.H. Lenski, EPHESIANS 397.</span></div>
</div>
<div id="ftn15" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;">[15]</span></span></span></span></span></a><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"> Ernest
Campbell, EPHESIANS, 50. This view is held also by Sadler, Wuest, Lincoln,
Baker, and Hoehner.</span></div>
</div>
<div id="ftn16" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;">[16]</span></span></span></span></span></a><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Harold Hoehner, EPHESIANS, 267</span><span style="font-size: x-small;">.</span></div>
</div>
<div id="ftn17" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px;">
<a href="file:///F:/003%20NEW%20TESTAMENT/009%20Ephesians/Paul%20Desire%20for%20believers.doc#_ftnref17" name="_ftn17" style="mso-footnote-id: ftn17;" title=""><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;">[17]</span></span></span></span></span></a><span style="font-family: "Calibri Light",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Martyn Lloyd-Jones, PURPOSE, 366-368.</span></div>
</div>
</div>
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike>James Grayhttp://www.blogger.com/profile/15584034652219923967noreply@blogger.com0tag:blogger.com,1999:blog-8157446790830322724.post-68787911841071506482018-03-02T20:27:00.000-05:002018-03-02T21:02:17.369-05:00Studies in Daniel [1]<pre style="margin-left: 0in; text-indent: 0in;">
</pre>
<pre style="margin-left: 0in; text-indent: 0in;"><span style="font-family: "minion pro" , serif; margin: 0px;"><span style="font-size: x-small;">
</span></span></pre>
<pre style="margin-left: 0in; text-indent: 0in;"><span style="font-family: "minion pro" , serif; margin: 0px;"><span style="font-size: x-large;">Daniel Apocalyptic?</span></span></pre>
<pre style="margin-left: 0in; text-indent: 0in;"><span style="font-family: "minion pro" , serif; margin: 0px;"><span style="font-size: large;"> <div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgBKQJh7bMkbksdqlpW69NUvDeUdxWX2Un21Zp8QwxgMuwrJaNWtGkbudGntifrZYyJ7ElEGAh8phi-CHNpAXPAK08rU9_-vyzoUeDOgNU1u9os1m8xl3HyNeTI_RNiIiREb8sdL0iaO7Y/s1600/Prophet+Daniel.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="159" data-original-width="211" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgBKQJh7bMkbksdqlpW69NUvDeUdxWX2Un21Zp8QwxgMuwrJaNWtGkbudGntifrZYyJ7ElEGAh8phi-CHNpAXPAK08rU9_-vyzoUeDOgNU1u9os1m8xl3HyNeTI_RNiIiREb8sdL0iaO7Y/s1600/Prophet+Daniel.jpg" /></a></div>
</span></span></pre>
<pre style="margin-left: 0in; text-indent: 0in;"><span style="font-size: large;"><span style="font-family: "minion pro" , serif; margin: 0px;">Daniel means “<i style="mso-bidi-font-style: normal;">God is <span style="margin: 0px;">judge</span></i>.” Archer observes: “</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">The basic theme of this work is the overruling sovereignty of the one true God, who condemns and destroys the rebellious world power and faithfully delivers His covenant people according to their steadfast faith in Him</span><span style="font-family: "minion pro" , serif; margin: 0px;">.”<a href="file:///F:/002%20OLD%20TESTAMENT/Daniel%20Apocalyptic.doc#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "minion pro" , serif; margin: 0px;">[1]</span></span></span></span></a> Walvoord says Daniel is “</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">the key to prophetic revelation</span><span style="font-family: "minion pro" , serif; margin: 0px;">.”<a href="file:///F:/002%20OLD%20TESTAMENT/Daniel%20Apocalyptic.doc#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "minion pro" , serif; margin: 0px;">[2]</span></span></span></span></a> It is classified by scholars as apocalyptic literature. This type of literature is common in later Judaism. However, this type of literature is difficult to define.<a href="file:///F:/002%20OLD%20TESTAMENT/Daniel%20Apocalyptic.doc#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "minion pro" , serif; margin: 0px;">[3]</span></span></span></span></a> It centers around eschatology. </span><span style="color: black; font-family: "minion pro" , serif; margin: 0px;">What does the genre apocalyptic contain? What are its features?<span style="margin: 0px;"> </span>There are five characteristics of apocalyptic literature.<a href="file:///F:/002%20OLD%20TESTAMENT/Daniel%20Apocalyptic.doc#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><sup><span style="margin: 0px;"><sup><span style="color: black; font-family: "minion pro" , serif; margin: 0px;">[4]</span></sup></span></sup></a> </span></span></pre>
<br />
<ul style="margin-top: 0in;" type="disc">
<li style="color: black; font-family: "Minion Pro",serif; font-style: normal; font-weight: normal; margin: 0px 0px 0px 48px; text-indent: -0.25in;"><span style="font-family: "minion pro" , serif; margin: 0px;"><span style="font-size: large;">It is revelatory. <span style="margin: 0px;">The revelation</span>
came not by the Word of <span style="margin: 0px;">God</span> or a
prophet, but entirely though dreams, visions, and heavenly journeys.
Discovered or revealed are hidden secrets, the <span style="margin: 0px;">solution</span> to the evil, and the coming of the kingdom through
these visions.</span></span></li>
<li style="color: black; font-family: "Minion Pro",serif; font-style: normal; font-weight: normal; margin: 0px 0px 0px 48px; text-indent: -0.25in;"><span style="font-family: "minion pro" , serif; margin: 0px;"><span style="font-size: large;">It is imaginative or visionary. While prophets spoke of
their own experiences, the apocalyptic writers did not. In this genre,
visionary experiences are looked upon as imaginative literary devices, not
genuine experiences. </span></span></li>
<li style="color: black; font-family: "Minion Pro",serif; font-style: normal; font-weight: normal; margin: 0px 0px 0px 48px; text-indent: -0.25in;"><span style="font-family: "minion pro" , serif; margin: 0px;"><span style="font-size: large;">It is pseudonymous. While some prophets did write
anonymously, none are seen as pseudonymous. They used their real names. In
Jewish apocalyptic literature, they attributed their works to already
established prophets—Adam, Moses, Isaiah, Baruch, Solomon, and Ezra. </span></span></li>
<li style="color: black; font-family: "Minion Pro",serif; font-style: normal; font-weight: normal; margin: 0px 0px 0px 48px; text-indent: -0.25in;"><span style="font-size: large;"><span style="font-family: "minion pro" , serif; margin: 0px;">It is symbolic. Apocalyptic writers built off the
symbolism of the Old Testament <span style="margin: 0px;">prophets</span>
and goes beyond them to greatly elaborated apocalypses. Symbolism does
play a major role in this genre. “</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">Symbolism
became pervasive, extreme, and even grotesque</span><span style="font-family: "minion pro" , serif; margin: 0px;">” in the apocalyptic writings.<a href="file:///F:/002%20OLD%20TESTAMENT/Daniel%20Apocalyptic.doc#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><sup><span style="margin: 0px;"><sup><span style="color: black; font-family: "minion pro" , serif; margin: 0px;">[5]</span></sup></span></sup></a>
This further expands the imaginative element of apocalyptic literature.</span></span></li>
<li style="color: black; font-family: "Minion Pro",serif; font-style: normal; font-weight: normal; margin: 0px 0px 0px 48px; text-indent: -0.25in;"><span style="font-family: "minion pro" , serif; margin: 0px;"><span style="font-size: large;">It is pseudo-predictive. The prophet stood in the
present and proclaimed future historical and eschatological events as
revealed by God. Apocalyptic literature is always eschatological, and
foretells future events that arise, not out of the present situation, but
breaks into the present.<a href="file:///F:/002%20OLD%20TESTAMENT/Daniel%20Apocalyptic.doc#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><sup><span style="margin: 0px;"><sup><span style="color: black; font-family: "minion pro" , serif; margin: 0px;">[6]</span></sup></span></sup></a>
<span style="margin: 0px;">The prophecy</span> was <i style="mso-bidi-font-style: normal;">ex eventu</i>, after the fact.</span></span></li>
</ul>
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="color: black; font-family: "minion pro" , serif; margin: 0px;"><span style="font-size: large;">While this genre is dualistic—good versus
evil—God wins in the end. Two other features must be pointed out. </span></span></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="font-size: large;"><i style="mso-bidi-font-style: normal;"><span style="color: black; font-family: "minion pro" , serif; margin: 0px;">First</span></i><span style="color: black; font-family: "minion pro" , serif; margin: 0px;">, Jewish apocalyptic writings are pessimistic
concerning the present time. It has a sense of despair, that nothing but evil
reigned in the present. It lost all sense of God’s activity in the present or
in history. The sense of hope is lost. They became unconcerned about the
connection of the present history with eschatology. </span></span></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="font-size: large;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "minion pro" , serif; margin: 0px;">Second</span></i><span style="font-family: "minion pro" , serif; margin: 0px;">, it was ethically passive. There was no sense of
sinfulness, nor need of repentance. To “</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">the
apocalyptists the present age is evil and without meaning</span><span style="font-family: "minion pro" , serif; margin: 0px;">” observes Mounce.<a href="file:///F:/002%20OLD%20TESTAMENT/Daniel%20Apocalyptic.doc#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "minion pro" , serif; margin: 0px;">[7]</span></sup></span></sup></a> They
saw Israel as righteous before God and were interested in consoling and
sustaining the remnant, rather than judging the nominally religious.</span></span></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="color: black; margin: 0px;"><span style="font-size: large;">Differences
abound between Biblical and Jewish <a href="https://www.blogger.com/null" name="_Hlk504771803">apocalyptic
literature</a> including:</span></span></div>
<br />
<ul style="margin-top: 0in;" type="disc">
<li style="color: black; font-family: "Times New Roman",serif; font-style: normal; font-weight: normal; margin: 0px 0px 0px 48px; text-indent: -0.25in;"><span style="margin: 0px;"><span style="font-size: large;">Lack of
pseudonym.<span style="margin: 0px;"> </span>Daniel was written by a
living author who identified <span style="margin: 0px;">himself</span>
and was known by his audience. </span></span></li>
<li style="color: black; font-family: "Times New Roman",serif; font-style: normal; font-weight: normal; margin: 0px 0px 0px 48px; text-indent: -0.25in;"><span style="font-size: large;"><span style="margin: 0px;">Lack of
pessimism. Daniel is optimistic. Why? Swanson answers: In <span style="margin: 0px;">Daniel,</span> the critical point in history is
coming. This point is historical.</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">
</span><span style="font-family: "minion pro" , serif; margin: 0px;">God’s people conquer Satan and
the problem of evil ‘by the blood of the Lamb (cf. Rev. 12:11).</span><span style="margin: 0px;">
Victory is provided in <span style="margin: 0px;">history</span> and
is worked out by the <span style="margin: 0px;">obedient</span>
suffering of God’s people Hope rules the day in Daniel. God is working in
history, He is active, and gives hope to the present by means of the
gospel. God is not waiting to interject His kingdom into <span style="margin: 0px;">history</span> but is activity working His plan
for history, of which the earthly kingdom is the climax.</span></span></li>
<li style="color: black; font-family: "Times New Roman",serif; font-style: normal; font-weight: normal; margin: 0px 0px 0px 48px; text-indent: -0.25in;"><span style="font-size: large;"><span style="margin: 0px;">The strong</span><span style="margin: 0px;"> presence of ethical demands.
While the apocalyptic genre centers upon comfort, it does not give a sense
of ethical living in the present. Revelation however greatly differs and
places strong ethical demands on God’s people. Repentance is a key note of
chapters 2-3 (2:5, 16, 21-22; 3:3, 19). People are called to evangelize
others that they may drink of the water of life (22:17).</span></span></li>
</ul>
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="font-size: large;"><span style="font-family: "minion pro" , serif; margin: 0px;">Based on these
differences I would not call it full </span><span style="color: black; font-family: "minion pro" , serif; margin: 0px;">apocalyptic literature. It is limited apocalyptic literature at
best.<a href="file:///F:/002%20OLD%20TESTAMENT/Daniel%20Apocalyptic.doc#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="color: black; font-family: "minion pro" , serif; margin: 0px;">[8]</span></span></span></span></a> We need to keep in mind
that Daniel “</span><span style="color: black; font-family: "arial narrow" , sans-serif; margin: 0px;">is in many ways an
enigma</span><span style="color: black; font-family: "minion pro" , serif; margin: 0px;">.”<a href="file:///F:/002%20OLD%20TESTAMENT/Daniel%20Apocalyptic.doc#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="color: black; font-family: "minion pro" , serif; margin: 0px;">[9]</span></span></span></span></a> <span style="margin: 0px;">However,</span> there is no question that he deals with prophetic truths,
both near and far. It is true that apocalyptic literature “</span><span style="color: black; font-family: "arial narrow" , sans-serif; margin: 0px;">is the child of prophecy, yet diverse from
prophecy</span><span style="color: black; font-family: "minion pro" , serif; margin: 0px;">.”<a href="file:///F:/002%20OLD%20TESTAMENT/Daniel%20Apocalyptic.doc#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="color: black; font-family: "minion pro" , serif; margin: 0px;">[10]</span></span></span></span></a> Daniel does have early
signs of apocalyptic literature, but not the development of that type of
literature. Those who propagate the apocalyptic view “</span><span style="color: black; font-family: "arial narrow" , sans-serif; margin: 0px;">often oppose to supernatural revelation in
symbolic form, tends to deprecate apocalyptic books in the Bible and equate
them with the sometimes incoherent and extreme symbolism of the pseudepigrapha,
there is really no justification for this</span><span style="color: black; font-family: "minion pro" , serif; margin: 0px;">” comments Walvoord.<a href="file:///F:/002%20OLD%20TESTAMENT/Daniel%20Apocalyptic.doc#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="color: black; font-family: "minion pro" , serif; margin: 0px;">[11]</span></span></span></span></a> He goes on to warn: “</span><span style="color: black; font-family: "arial narrow" , sans-serif; margin: 0px;">The fact that a book is apocalyptic does not
necessarily mean that its revelation is obscure or uncertain, and conservative
scholars <span style="margin: 0px;">has</span> <span style="margin: 0px;">recognized</span> the legitimacy of apocalyptic revelation as genuine
means of divine communication… apocalyptic books can yield solid results to the
0atient exegete.</span><span style="color: black; font-family: "minion pro" , serif; margin: 0px;">”<a href="file:///F:/002%20OLD%20TESTAMENT/Daniel%20Apocalyptic.doc#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="color: black; font-family: "minion pro" , serif; margin: 0px;">[12]</span></span></span></span></a></span></span></div>
<br />
<div style="margin: 0px 0px 0px 48px;">
<br /></div>
<br />
<div style="mso-element: footnote-list;">
<span style="font-size: large;"></span><br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<div style="margin: 0px; text-indent: 0in;">
<a href="file:///F:/002%20OLD%20TESTAMENT/Daniel%20Apocalyptic.doc#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[1]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"> Gleason L.
Archer, Jr., A SURVEY OF OLD TESTAMENT INTRODUCTION, [Chicago IL, Moody Press,
1964], 365, </span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div style="margin: 0px; text-indent: 0in;">
<a href="file:///F:/002%20OLD%20TESTAMENT/Daniel%20Apocalyptic.doc#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[2]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>John F. Walvoord, DANIEL: THE KEY TO
PROPHETIC REVELATION, [Chicago IL, Moody Press, 1971]</span></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px; text-indent: -0.5in;">
<a href="file:///F:/002%20OLD%20TESTAMENT/Daniel%20Apocalyptic.doc#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[3]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"> Richard A. Taylor,
INTERPRETING APOCALYPTIC LITERATURE, [Grand Rapids MI, Kregel, 2016], 27. C.
Hassell Bullock, AN INTRODUCTION TO THE OLD TESTAMENT PROPHETS [Chicago IL,
Moody Press, 1986], 292.</span></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px; text-indent: -0.5in;">
<a href="file:///F:/002%20OLD%20TESTAMENT/Daniel%20Apocalyptic.doc#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[4]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Erik W. Swanson, THE GENRE OF REVELATION,
(www. Theological Studies. Org), 7-10.</span></div>
</div>
<div id="ftn5" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px; text-indent: -0.5in;">
<a href="file:///F:/002%20OLD%20TESTAMENT/Daniel%20Apocalyptic.doc#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[5]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Ibid, 10.</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;"></span></div>
</div>
<div id="ftn6" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px; text-indent: -0.5in;">
<a href="file:///F:/002%20OLD%20TESTAMENT/Daniel%20Apocalyptic.doc#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[6]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Robert H Mounce, NICNT: REVELATION, [Grand
Rapids MI, Eerdmans, 1977], 3.</span><span style="font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span></span></div>
</div>
<div id="ftn7" style="mso-element: footnote;">
<div style="margin: 0px; text-indent: 0in;">
<a href="file:///F:/002%20OLD%20TESTAMENT/Daniel%20Apocalyptic.doc#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[7]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Ibid, 7.</span></div>
<div style="margin: 0px; text-indent: 0in;">
<span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"></span><a href="file:///F:/002%20OLD%20TESTAMENT/Daniel%20Apocalyptic.doc#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[8]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>C. Hassell Bullock calls apocalyptic
literature of the prophets and being in its “elementary” stages. AN
INTRODUCTION TO THE OLD TESTAMENT PROPHETIC BOOKS, 236.</span></div>
</div>
<div id="ftn8" style="mso-element: footnote;">
<a href="file:///F:/002%20OLD%20TESTAMENT/Daniel%20Apocalyptic.doc#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[9]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"> <span style="margin: 0px;"> </span>Ernest C. Lucas, AOTC: DANIEL, [Downers Grove
IL, InterVarsity Press, 2002], 18. </span></div>
<div id="ftn9" style="mso-element: footnote;">
<a href="file:///F:/002%20OLD%20TESTAMENT/Daniel%20Apocalyptic.doc#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[10]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Ibid, 311.</span></div>
<div id="ftn10" style="mso-element: footnote;">
<a href="file:///F:/002%20OLD%20TESTAMENT/Daniel%20Apocalyptic.doc#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[11]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>John Walvood, DANIEL, 14.</span></div>
<div id="ftn11" style="mso-element: footnote;">
<a href="file:///F:/002%20OLD%20TESTAMENT/Daniel%20Apocalyptic.doc#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[12]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Ibid, 14. </span><br />
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<div id="ftn12" style="mso-element: footnote;">
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<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike>James Grayhttp://www.blogger.com/profile/15584034652219923967noreply@blogger.com0tag:blogger.com,1999:blog-8157446790830322724.post-2917244692649216372018-02-21T13:37:00.000-05:002018-02-21T13:40:15.464-05:00Stephen (4)<br />
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<h2 style="margin: 0px; text-indent: 0in;">
<span style="color: black; font-family: "&quot" , serif; font-size: 18pt; margin: 0px;"><span style="font-size: x-large;">Martyrdom of Stephen</span>—
Acts 6:8-8:3</span><span style="color: black; font-family: "&quot" , serif; font-size: 11pt; margin: 0px;"> By Pastor Jim Gray</span><span style="color: black; font-family: "arial" , sans-serif; font-size: 11pt; margin: 0px;"></span></h2>
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<span style="color: black; font-family: "arial" , sans-serif; font-size: 11pt; margin: 0px;"><br />
</span><b><span style="color: black; font-family: "&quot" , serif; font-size: 14pt; margin: 0px;">Part 4. The Stoning of Stephen</span></b><span style="color: black; font-family: "&quot" , serif; font-size: 14pt; margin: 0px;"> continued. <b>7:51-8:3</b></span><span style="margin: 0px;"></span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhBp5gxjIIaE11XmJEFEg5m1Kc_rxQ8_6Mu_XxtCYJbDy7OFwGKEeRRBcoCasGRnKnfjpXZzLQz46bzO_6c0_o3OkgODYUZuSvKG55vDsaMNQ5IOHEAuZ7h0Im0J4xNUiw5sE7rPBS4k5I/s1600/Stoning.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="341" data-original-width="584" height="186" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhBp5gxjIIaE11XmJEFEg5m1Kc_rxQ8_6Mu_XxtCYJbDy7OFwGKEeRRBcoCasGRnKnfjpXZzLQz46bzO_6c0_o3OkgODYUZuSvKG55vDsaMNQ5IOHEAuZ7h0Im0J4xNUiw5sE7rPBS4k5I/s320/Stoning.jpg" width="320" /></a></div>
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<span style="font-size: x-small;"><br /></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="margin: 0px;"><span style="font-size: large;">Climax—the
Indictment (7:51-53).</span></span></b></div>
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<div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Now
everything changes. What had been inferred now becomes direct. The accused
become the accuser. He turns upon them without mercy, inflicting scorching
truth that hits them squarely where they are. “<i style="mso-bidi-font-style: normal;">You men who are stiff-necked and uncircumcised in heart and ears are
always resisting the Holy Spirit; you are doing just as your fathers did. Which
one of the prophets did your fathers not persecute? They killed those who had
previously announced the coming of the Righteous One, whose betrayers and
murderers you have now become; you who received the law as ordained by angels,
and [yet] did not keep it</i>” (7:51-53). These where direct words that
indicted them for they were committing the same sins of their fathers, but to a
greater degree. There also is a change of relationship; Stephen refers to “<i style="mso-bidi-font-style: normal;">your fathers</i>,” instead of “our fathers”
(cf. 7:19, 39, 44). He is indicating a divide between believing Israel (the remnant)
and unbelieving Israel. The indictment is couched in Old Testament
language.<span style="margin: 0px;"> </span>There are five major
indictments against them: One count of unremitting pride and self-will (cf.
Exodus 33:5); one count of murder; one count of resisting the Holy Spirit (cf.
Isaiah 63:10); one count of disloyalty (cf. Lev. 26:41, Jer. 4:4; 9:25-26); and
one count of Law breaking. Observe there is no mention of ignorance in this
indictment. They are responsible. </span></span></div>
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<br /></div>
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<span style="margin: 0px;"><span style="font-size: large;">The
indictments end Stephen’s speech. In this speech we can detect certain themes:</span></span></div>
<br />
<div align="left" style="margin: 0px 0px 0px 48px; text-align: left;">
<span style="font-size: large;"><span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="margin: 0px;"> Their continued failure to
recognize the working of God as a nation.<span style="margin: 0px;">
</span>Their history shows it; and now they are doing the same.</span></span></div>
<br />
<div align="left" style="margin: 0px 0px 0px 48px; text-align: left;">
<span style="font-size: large;"><span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="margin: 0px;"> They have departed from the
primary purpose of the nation and God’s by focusing on the secondary outward
issues (The Land, Moses and the Law, and the Temple), but not inward issues of
the heart and salvation. As the saying goes, “they majored in minors.” God help
us from doing the same!</span></span><span style="font-family: "timesnewroman" , serif; margin: 0px;"></span></div>
<br />
<div align="left" style="margin: 0px 0px 0px 48px; text-align: left;">
<span style="font-size: large;"><span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="margin: 0px;"> Their rejection of the God’s
anointed leaders and servants, and now they were rejecting the very Anointed,
Jesus. </span><span style="font-family: "timesnewroman" , serif; margin: 0px;">Their
rejection of Messiah is consistent with their historic pattern of resistance
against the things of God. </span><span style="margin: 0px;">They truly would not have this man to reign over them. They
killed him, and now they were resisting the Holy Spirit of God. Their reaction
to this speech and Stephen indicates this resistance and rejection of the Holy
Spirit. Stam observes: “</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">Though Stephen had stood before them
filled with the Holy Spirit and supernaturally transformed as he dealt with
them, they would not listen. They had there and then resisted the Holy Spirit….</span><span style="margin: 0px;">”<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "times new roman" , serif; margin: 0px;">[1]</span></sup></span></sup></a> </span></span><span style="font-family: "timesnewroman" , serif; margin: 0px;"></span></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="font-family: "timesnewroman" , serif; margin: 0px;"><span style="font-size: large;">The sermon itself reveals
certain things:</span></span></div>
<br />
<div align="left" style="margin: 0px 0px 0px 48px; text-align: left;">
<span style="font-size: large;"><span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="font-family: "timesnewroman" , serif; margin: 0px;"> The sermon is not really
a defense at all, rather a prosecuting speech leading to charges and to an
indictment of the unbelieving Israel.</span></span></div>
<br />
<div align="left" style="margin: 0px 0px 0px 48px; text-align: left;">
<span style="font-size: large;"><span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="font-family: "timesnewroman" , serif; margin: 0px;"> The sermon is a
historical review showing the listeners and the nation their problem—continued
rejection of God and His servants. </span></span></div>
<br />
<div align="left" style="margin: 0px 0px 0px 48px; text-align: left;">
<span style="font-size: large;"><span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="font-family: "timesnewroman" , serif; margin: 0px;"> It is an Old Testament
survey. Much of it is direct quotations from the Old Testament.</span></span></div>
<br />
<div align="left" style="margin: 0px 0px 0px 48px; text-align: left;">
<span style="font-size: large;"><span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="font-family: "timesnewroman" , serif; margin: 0px;"> The emphasis of the
sermon is not evangelistic. There is no one saved as a result of the sermon.
There is no reference to salvation or repentance in the sermon. </span></span></div>
<br />
<div align="left" style="margin: 0px 0px 0px 48px; text-align: left;">
<span style="font-size: large;"><span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="font-family: "timesnewroman" , serif; margin: 0px;"> It is a judicial sermon.
The purpose of the sermon is to indict the leadership for repeating the sins of
history. There is a progress of rejection within their history climaxing with
the rejection of the Messiah, and now resisting the Holy Spirit. This resisting
is an ongoing progressive process in Acts: First came a warning of words to the
Apostles (Acts 4:17). Second came physical beating (Acts 5:40). Now, as we
shall see, comes murder (7:58-56).</span></span></div>
<br />
<div align="left" style="margin: 0px 0px 0px 48px; text-align: left;">
<span style="font-size: large;"><span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="font-family: "timesnewroman" , serif; margin: 0px;"> The sermon clearly puts
the death of Christ and the resisting of the Holy Spirit at their feet of the
Jewish leadershi</span><span style="font-family: "timesnewroman" , serif; margin: 0px;">p.
</span></span></div>
<br />
<div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="font-size: large;"><b style="mso-bidi-font-weight: normal;"><span style="margin: 0px;">The
Stoning of Stephen—7:54-60</span></b><span style="margin: 0px;">.</span></span><br />
<br />
<b style="mso-bidi-font-weight: normal;"><span style="margin: 0px;"><span style="font-size: large;">Voices of rage (7:54) </span></span></b></div>
<br />
<span style="font-size: large;"><span style="margin: 0px;">The reaction
of the leadership was swift and sure. “</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">The
convicting power of the truth of God either causes men to repent or to rebel,
and rebel they did</span><span style="margin: 0px;">!”<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "times new roman" , serif; margin: 0px;">[2]</span></sup></span></sup></a> “<i style="mso-bidi-font-style: normal;">Now when they heard this, there were cut to
the quick, and they [began] gnashing their teeth at him</i>” (7:54). The phrase
<i style="mso-bidi-font-style: normal;">cut to the quick</i> is a figure of
speech indicating a painful hurt. It speaks of conviction and also being
offended. Many times the truth hurts. <i style="mso-bidi-font-style: normal;">Gnashing
their teeth</i> pictures their antagonism and rage, often a reaction toward the
righteous (Psa. 35:16; 27:12; 112:10; Lam 2:16). In the Gospels it is used of
rejecters of the Kingdom and their judgment (Matt. 8:12; 13:42; 24:51; 25:30;
Luke 13:28).<span style="margin: 0px;"> </span>In this context the rage is
directed at Stephen. They were so infuriated that Stephen never really got to
finish his sermon. Their anger and outburst interrupted the sermon, (indicated
by the <i style="mso-bidi-font-style: normal;">now when they heard this</i>), and
never came to a conclusion. Only God knows what would have been said, if Stephen
was able to finish. Would salvation and repentance have been offered? Did their
interruption seal their fate? They clearly sealed their own destiny and that of
the nation with this reaction.</span></span><br />
<br />
<div style="margin: 16px 0px 0px; text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="margin: 0px;"><span style="font-size: large;">The Vision (7:55-56)</span></span></b></div>
<br />
<div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">In the midst
of crisis, stands cool, claim and collected Stephen. Luke clearly is pointing
to a contrast between him and the leadership of Israel, as indicated by the
word <i style="mso-bidi-font-style: normal;">But</i>, a word of contrast. “<i style="mso-bidi-font-style: normal;">But being full of the Holy Spirit, he gazed
intently into heaven and saw the glory of God, and Jesus standing at the right
at the right hand of God; and he said, ‘Behold, I see the heavens opened up and
the Son of Man standing at the right hand of God’</i>” (7:55-56). His source of
strength and empowerment in such a time was “<i style="mso-bidi-font-style: normal;">being full of the Holy Spirit</i>” (cf. Acts 6:5, 10).<span style="margin: 0px;"> </span></span></span></div>
<br />
<div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="font-size: large;"><span style="margin: 0px;">This filling
enabled Stephen to look into heaven (no doubt a vision). Stephen <i style="mso-bidi-font-style: normal;">gazed intently </i>(see comments on Acts
1:10) <i style="mso-bidi-font-style: normal;">into heaven</i> (7:55-56). Here we
have ascension language (cf. 1:9-10). Bock calls the event “</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">a revelatory experience</span><span style="margin: 0px;">.”<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "times new roman" , serif; margin: 0px;">[3]</span></sup></span></sup></a>
Larkin observes that it “</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">positively culminates the climactic
thesis of Stephen’s sermon: God dwells in heaven, not in temples made with hand
(7:48-50)</span><span style="margin: 0px;">.”<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "times new roman" , serif; margin: 0px;">[4]</span></sup></span></sup></a> Two
elements of the vision are revealed: First, the <i style="mso-bidi-font-style: normal;">glory of God</i>. This is the same glory as appeared to Abraham (cf.
7:2). Glory is the manifestation of the divine nature. It given is association
with Jesus, indicating Jesus is in the presence of God, and in fact co-equal in
his essence.<span style="margin: 0px;"> </span>It should be noted, however,
when Stephen speaks of the vision in verse 56 he does not mention the glory.
There may be two possibilities as to why. First, simply he sees the emphasis of
the vision on the person of Christ, and does not mention the glory. Second, he
considers the glory of God as Jesus. </span></span></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Second, He
sees <i style="mso-bidi-font-style: normal;">Jesus standing at the right hand of
God</i> and that is what he reports. The fact that it is repeated twice, in vv.
55-56, indicates emphasis and importance. However, the significance has been
taken in various ways, although some do not attach any significance to it.<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "times new roman" , serif; margin: 0px;">[5]</span></sup></span></sup></a> Since this
is the only time Jesus is seen standing at the right hand of God, the
significance is hard to pin down. The views include:</span></span></div>
<br />
<div align="left" style="margin: 0px 0px 0px 48px; text-align: left;">
<span style="font-size: large;"><span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="margin: 0px;"> Ready to Return View. Ike
Sidebottom seems to hold this view. He says concerning Jesus standing: </span></span></div>
<br />
<div style="margin: 0px 48px 0px 96px; text-indent: 0in;">
<span style="font-size: large;"><span style="margin: 0px;">“</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">It seems that when Stephen sealed his testimony with his own
blood, Israel’s Savior was standing in the heavenlies ready to return the
moment His chosen people believed the Kingdom message. Upon their rejection of
this message, he took His seat as the Head of the church, which is His body</span><span style="margin: 0px;">.”<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "times new roman" , serif; margin: 0px;">[6]</span></sup></span></sup></a></span></span></div>
<br />
<div style="margin: 0px 0px 0px 48px;">
<span style="margin: 0px;"><span style="font-size: large;"><span style="margin: 0px;"> </span>I
see three problems with this view. First, there is no indication of Israel
accepting the offered kingdom. The tone of the sermon concerns the continued
and progressive rejection by the nation and its leadership. Second, there is no
indication in Scripture that Christ sitting at the right hand of God is
exclusively related to the Church, the body of Christ. Did not Jesus tell
Israel and the Kingdom saints that he would sit at the right hand of God? (Mark
14:62; Luke 22:69). The sitting at the right hand of God is the result of the
accomplishing of salvation by paying the price for sin (Heb. 1:3; 10:12; 12:2),
and His High Priestly work (Heb. 8:1-2). Third, the term Son of Man, has
special reference to His Incarnation and Messiahship.</span></span></div>
<br />
<div style="margin: 0px 0px 0px 48px;">
<span style="font-size: large;"><span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="margin: 0px;"> The Welcome View. The most take the that he is standing to
welcome the martyred. A variation of this view seems to be that every believer
at death sees Christ standing to welcome him. However, this does away with the
status of this being a onetime event. Overall this view, while it has some
merit, does not completely satisfy.</span></span></div>
<br />
<div style="margin: 0px 0px 0px 48px;">
<span style="font-size: large;"><span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="margin: 0px;"> The Witness View. Bruce holds this, stating: “</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">Jesus stands up as witness or advocate in Stephen’s defense.</span><span style="margin: 0px;">”<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "times new roman" , serif; margin: 0px;">[7]</span></sup></span></sup></a> This view
sees Jesus as judge and witness. Bock says, “</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">Stephen’s
vindication by the standing Son of Man implies Jesus’ vindication as well
because Jesus is functioning in a manner that assumes the previous divine
exaltation and vindication of Jesus.</span><span style="margin: 0px;">” <a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "times new roman" , serif; margin: 0px;">[8]</span></sup></span></sup></a>
There is some merit to this position.</span></span></div>
<br />
<div style="margin: 0px 0px 0px 48px;">
<span style="font-size: large;"><span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="margin: 0px;"> Judgment View. Stam connects the statement of Mark 16:19
and Psa. 110:1 which emphasizes that Christ is at the right hand of God “<i style="mso-bidi-font-style: normal;">until I make Thine enemies thy footstool</i>”
(KJV). He states that “</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">He is to remain seated with His
Father as a royal Exile only ‘until’ the time when His enemies shall be made
His footstool.</span><span style="margin: 0px;">”<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "times new roman" , serif; margin: 0px;">[9]</span></sup></span></sup></a> Standing
with Old Testament prophecies about God rising up in judgment against his
enemies (cf. Psa. 7:6; 9:19; Isa. 3:13). Now with Israel being like the heathen
in rejection; the conditions were ripe for God’s execution of wrath. Stam notes
that God in His grace postponed the judgment with the present dispensation of
grace.<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "times new roman" , serif; margin: 0px;">[10]</span></sup></span></sup></a> Peterson
holds to a judgment view as well, saying that in this context, “</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">it is more likely to be a way of asserting the readiness of
the Son of Man to act in judgment against those who deny him (cf. Isa. 3:13,
where standing is the posture for judgment).<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">[11]</span></sup></span></sup></a></span></span></div>
<br />
<div style="margin: 16px 0px 0px 48px;">
<span style="font-size: large;"><span style="margin: 0px;"><span style="margin: 0px;"> </span>This last view has the most merit.
However, I look upon this as a dispensational judgment. While the final
judgment may have been postponed, the spiritual judgment of the nation was not.
They were blinded and set aside. Jesus is standing to dispense this judgment.
Baxter notes that “</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">in the miracles, message, and
martyrdom of Stephen we see a final indictment of the nation</span><span style="margin: 0px;">.”<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "times new roman" , serif; margin: 0px;">[12]</span></sup></span></sup></a> I agree
with his conclusion: “The emergent <i style="mso-bidi-font-style: normal;">primary</i>
significance of this first part of the Acts is: THE RENEWED REJECTION OF THE
KINGDOM OFFICIALLY AT THE JEWISH CAPITAL.”<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "times new roman" , serif; margin: 0px;">[13]</span></sup></span></sup></a>
This is the major pivotal points in the books of Acts. From this point,
everything moves outside of Jerusalem and the nation. The swing is clearly seen
in the next four chapters: Samaria (Acts 9), Damascus (Acts 9), Caesarea (Acts
10), and Antioch (11), with Antioch becoming the new headquarters for the
spreading of the Gospel. Acts records the fall of Israel and the rise of the
Gentiles. This all started with Jesus standing executing spiritual judgment
upon the nation for their continued rejection of their Messiah and the Holy
Spirit. It was the start of Israel being set aside, making it possible for the
Gentiles to be brought in apart from the nation. The hardening of Israel was
beginning and will not ease “<i style="mso-bidi-font-style: normal;">until the
fullness of the Gentiles has come in</i>” (Rom. 11:25). This event will open
the way for a new apostle—Paul, the Apostle to the Gentiles (Rom. 11:13), and
the building of Jew and Gentile into one new organism (Eph. 3:1-10). The nation
was being set aside, so a new dispensation could begin, that which Paul calls
the dispensation of the Mystery (Eph. 3:1-10). That this judgment pertains to
Israel is reinforced by the title <i style="mso-bidi-font-style: normal;">Son of
Man</i>. This is a Messianic title. It is used in the Old Testament to refer to
a man (Ezekiel 2:1; Psa. 8:4). However, it came to be used of the divine
personage of the Messiah (Dan. 7:13-14, Psa. 110:1). Jesus uses the title of
Himself in the Gospels. The title is not used outside the relationship of the
Messiah to Israel.</span></span></div>
<br />
<div style="margin: 16px 0px 0px; text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="margin: 0px;"><span style="font-size: large;">The Dying Victim (7:57-60).</span></span></b></div>
<br />
<div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="font-size: large;"><span style="margin: 0px;">After
declaring the vision, “<i style="mso-bidi-font-style: normal;">They cried out
with a loud voice, and covered their ears and rushed at him with one impulse.
When they had driven him out of the city, they began stone him; and the witness
laid aside their robes at the feet of a young man named Saul. They went on
stoning Stephen as he called on the Lord and said, “Lord Jesus, received my
spirit!” Then falling on his knees, he cried of out with a loud voice, “Lord do
not hold this sin against them!” Having said this, he fell asleep</i>”
(7:57-60). In all likelihood, when Stephen told them of the vision, the crowd
considered Stephen was blaspheming by asserting Jesus was the Son of Man. They
in a hysteric rush chased Stephen outside the city, and stoned him according to
the law (Lev. 24:14-16; Deut. 13:9; 17:7). The method of stoning is described
by Barclay:<span style="margin: 0px;"> </span></span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">The criminal was taken to a height and thrown down. The
witnesses had to do the actual throwing down. If the fall killed the man good
and well; if not, great boulders were hurled down upon him until finally he
died.<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">[14]</span></sup></span></sup></a></span></span><span style="margin: 0px;"></span></div>
<br />
<div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">How
organized this action was is hard to say. The legality of this event has been
debated, but some type of formality seems to be held. The text does say that
the witnesses laid aside their robes at the feet of Saul. This is our first
introduction to Saul, who will become the great Apostle Paul.<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "times new roman" , serif; margin: 0px;">[15]</span></sup></span></sup></a> He is
called a “<i style="mso-bidi-font-style: normal;">young man</i>,” however “<i style="mso-bidi-font-style: normal;">in Jewish circles, one was considered young
up to age 40.</i>”<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "times new roman" , serif; margin: 0px;">[16]</span></sup></span></sup></a> Saul
(i.e. Paul) indicates that his present and act indicates he was already an
accepted leader in antagonism toward believers. The event was not interfered
with by the Romans. There were some executions that were under the jurisdiction
of the Sanhedrin.</span></span></div>
<br />
<div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="font-size: large;"><span style="margin: 0px;">Like the
death of Jesus who prayed on the cross, Stephen gives audible prayers that echo
the prayers of Jesus on the cross: First, he prays for the acceptableness of
His sacrifice by His spirit to the Lord Jesus (cf. Luke 23:46). In this prayer,
Stephen again is stating the deity of Christ. And like Jesus, he prays for the
sin not be held against them (cf. Luke 23:34). Stephen in these prayers is
showing his innocence and his grace.<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn17" name="_ftnref17" style="mso-footnote-id: ftn17;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "times new roman" , serif; margin: 0px;">[17]</span></sup></span></sup></a>
Second, these prayers are similarities that is carried throughout the text:
Stephen, like Jesus, ministered by signs and wonders, spoke with wisdom that
could not be refuted, was filled with the Spirit, and was charged with
blasphemy for which he died. Third, in the person of Stephen, the nation is
rejecting the Holy Spirit just like they rejected God the Son. Stam points out
the progression of three important deaths during this period around which
change their course in history: John the Baptist, which they permitted; Christ,
which they demanded; and Stephen which they committed.<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn18" name="_ftnref18" style="mso-footnote-id: ftn18;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "times new roman" , serif; margin: 0px;">[18]</span></sup></span></sup></a>
Baxter says in this event “</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">was
willful, knowing, blatant refusal of divine testimony. The nation was publicly
tried and found guilty</span><span style="margin: 0px;">.”<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn19" name="_ftnref19" style="mso-footnote-id: ftn19;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "times new roman" , serif; margin: 0px;">[19]</span></sup></span></sup></a> Baker
observes: “</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">Whether or not his prayer was
answered, we know that Jerusalem was spared for the time being, and that the
other Jews who were dispersed throughout the Roman world were given the
opportunity to hear the gospel and to repent</span><span style="margin: 0px;">.”<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn20" name="_ftnref20" style="mso-footnote-id: ftn20;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "times new roman" , serif; margin: 0px;">[20]</span></sup></span></sup></a></span></span></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">As frantic
as the tone of the text is, it ends with a picture of peace and solitude— “<i style="mso-bidi-font-style: normal;">he fell asleep</i>” (7:60). He died in the
peaceful assurance of the life to come. Sleep is a common metaphor for death of
the believer in Scripture (cf. Gen. 47:30; Deut. 31:6; I Kings 2:10; Isa.
14:18; John 11:11; Acts 13:36; I Cor. 7:39; 11:30; 15:6, 51; 1 Thess. 4:13-15;
2 Peter 3:4).</span></span></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">In
conclusion of this great event we see:</span></span></div>
<br />
<div align="left" style="margin: 0px 0px 0px 48px; text-align: left;">
<span style="font-size: large;"><span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="margin: 0px;"> Stephen spoke for Jesus, not
simply about Jesus. We see Jesus words reflected in the last verses of the
chapter.</span></span></div>
<br />
<div align="left" style="margin: 0px 0px 0px 48px; text-align: left;">
<span style="font-size: large;"><span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="margin: 0px;"> This sermon and event had a
great impact on its listeners, including Saul. Stephen’s preaching was powerful
and persuasive it impacted everyone present. </span></span></div>
<br />
<div align="left" style="margin: 0px 0px 0px 48px; text-align: left;">
<span style="font-size: large;"><span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="margin: 0px;"> We see the powerful used of
the Word of God in preaching. Stephen used the Word to confront people with the
truth. Stephen’s review was an indictment to demonstrate Israel’s need for
repentance.</span></span></div>
<br />
<div align="left" style="margin: 0px 0px 0px 48px; text-align: left;">
<span style="font-size: large;"><span style="font-family: "symbol"; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="margin: 0px;"> The act of rejection that
sealed the fate of Israel and the turning to the Gentiles.</span></span></div>
<br />
<div align="center" style="margin: 16px 0px 0px; text-align: center; text-indent: 0in;">
<span style="font-size: large;"><b style="mso-bidi-font-weight: normal;"><span style="margin: 0px;">PARALLES
BETWEEN THE KILLING OF JESUS AND STEPHEN</span></b><a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn21" name="_ftnref21" style="mso-footnote-id: ftn21;" title=""><sup><span style="margin: 0px;"><span style="margin: 0px;"><sup><span style="font-family: "times new roman" , serif; margin: 0px;">[21]</span></sup></span></span></sup></a></span><b style="mso-bidi-font-weight: normal;"><span style="margin: 0px;"></span></b></div>
<br />
<table border="1" cellpadding="0" cellspacing="0" style="border-collapse: collapse; border-image: none; border: medium; margin: 0px;">
<tbody>
<tr style="mso-yfti-firstrow: yes; mso-yfti-irow: 0;">
<td style="background-color: transparent; border-image: none; border: 1.33px solid rgb(0, 0, 0); margin: 0px; padding: 0in 5.4pt; width: 84.6pt;" valign="top" width="113"><div align="center" style="margin: 16px 0px 0px; text-align: center; text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="margin: 0px;"><span style="font-size: large;">JESUS</span></span></b></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-image: none; border-style: solid solid solid none; border-width: 1.33px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 244.35pt;" valign="top" width="326"><div align="center" style="margin: 16px 0px 0px; text-align: center; text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="margin: 0px;"><span style="font-size: large;">EVENT</span></span></b></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-image: none; border-style: solid solid solid none; border-width: 1.33px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 102.55pt;" valign="top" width="137"><div align="center" style="margin: 16px 0px 0px; text-align: center; text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="margin: 0px;"><span style="font-size: large;">STEPHEN</span></span></b></div>
</td>
</tr>
<tr style="mso-yfti-irow: 1;">
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-image: none; border-style: none solid solid; border-width: 0px 1.33px 1.33px; margin: 0px; padding: 0in 5.4pt; width: 84.6pt;" valign="top" width="113"><div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Mark 14:53</span></span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 244.35pt;" valign="top" width="326"><div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Tried
before Sanhedrin and the High Priest</span></span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 102.55pt;" valign="top" width="137"><div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Acts 6:12,
7:1</span></span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 2;">
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-image: none; border-style: none solid solid; border-width: 0px 1.33px 1.33px; margin: 0px; padding: 0in 5.4pt; width: 84.6pt;" valign="top" width="113"><div align="left" style="margin: 16px 0px 0px; text-align: left; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Mark 14:56-57; Matt. 26:60-61 </span></span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 244.35pt;" valign="top" width="326"><div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">False Witnesses</span></span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 102.55pt;" valign="top" width="137"><div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Acts 6:13</span></span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 3;">
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-image: none; border-style: none solid solid; border-width: 0px 1.33px 1.33px; margin: 0px; padding: 0in 5.4pt; width: 84.6pt;" valign="top" width="113"><div align="left" style="margin: 16px 0px 0px; text-align: left; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Mark 14:53; Acts 6:12, 7:1</span></span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 244.35pt;" valign="top" width="326"><div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Testimony
of the destruction of the Temple</span></span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 102.55pt;" valign="top" width="137"><div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Acts 6:14</span></span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 4;">
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-image: none; border-style: none solid solid; border-width: 0px 1.33px 1.33px; margin: 0px; padding: 0in 5.4pt; width: 84.6pt;" valign="top" width="113"><div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Mark 15:58</span></span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 244.35pt;" valign="top" width="326"><div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Temple
“made with hands”</span></span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 102.55pt;" valign="top" width="137"><div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Acts 7:48</span></span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 5;">
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-image: none; border-style: none solid solid; border-width: 0px 1.33px 1.33px; margin: 0px; padding: 0in 5.4pt; width: 84.6pt;" valign="top" width="113"><div align="left" style="margin: 16px 0px 0px; text-align: left; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Mark 24:62</span></span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 244.35pt;" valign="top" width="326"><div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">The Son of
Man saying</span></span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 102.55pt;" valign="top" width="137"><div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Acts 7:56</span></span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 6;">
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-image: none; border-style: none solid solid; border-width: 0px 1.33px 1.33px; margin: 0px; padding: 0in 5.4pt; width: 84.6pt;" valign="top" width="113"><div align="left" style="margin: 16px 0px 0px; text-align: left; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Mark 16:64; Matt. 26:63</span></span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 244.35pt;" valign="top" width="326"><div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Blasphemy
charged</span></span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 102.55pt;" valign="top" width="137"><div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Acts 6:11</span></span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 7;">
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-image: none; border-style: none solid solid; border-width: 0px 1.33px 1.33px; margin: 0px; padding: 0in 5.4pt; width: 84.6pt;" valign="top" width="113"><div align="left" style="margin: 16px 0px 0px; text-align: left; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Mark 14:61; Matt. 26:61</span></span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 244.35pt;" valign="top" width="326"><div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">The
question of the High Priest Caiaphas</span></span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 102.55pt;" valign="top" width="137"><div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Acts 7:1</span></span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 8;">
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-image: none; border-style: none solid solid; border-width: 0px 1.33px 1.33px; margin: 0px; padding: 0in 5.4pt; width: 84.6pt;" valign="top" width="113"><div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Luke 23:46</span></span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 244.35pt;" valign="top" width="326"><div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Committal
of spirit </span></span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 102.55pt;" valign="top" width="137"><div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Acts 7:59</span></span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 9;">
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-image: none; border-style: none solid solid; border-width: 0px 1.33px 1.33px; margin: 0px; padding: 0in 5.4pt; width: 84.6pt;" valign="top" width="113"><div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Mark
15:34, 37</span></span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 244.35pt;" valign="top" width="326"><div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Cry out
with a loud voice</span></span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 102.55pt;" valign="top" width="137"><div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Acts 7:60</span></span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 10; mso-yfti-lastrow: yes;">
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-image: none; border-style: none solid solid; border-width: 0px 1.33px 1.33px; margin: 0px; padding: 0in 5.4pt; width: 84.6pt;" valign="top" width="113"><div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Luke 23:34</span></span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 244.35pt;" valign="top" width="326"><div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Intercession
for enemies forgiveness</span></span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 102.55pt;" valign="top" width="137"><div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Acts 7:60</span></span></div>
</td>
</tr>
</tbody></table>
<br />
<div style="margin: 16px 0px 0px; text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="margin: 0px;"><span style="font-size: large;">Result of
Stephen’s Martyrdom—8:1-3.</span></span></b></div>
<br />
<span style="margin: 0px;"><span style="font-size: large;">With
Stephen, the persecution of believers by the Jewish leadership began in
earnest. Persecution is the climax of progressive actions by the leadership in
Acts (warning, jailing, flogging, and death). Being a believer will now lead to
paying the ultimate price by believers for that belief. Chapters 6, 7 and 8 are
linked by through the subject of persecution. The first 3 verses of this
chapter bring the stoning of Stephen to an end, while at the same time it
begins the activity of Saul. Immediately, Luke shows that “<i style="mso-bidi-font-style: normal;">Saul was in hearty agreement with putting him to death</i>” (8:1a).
This is a concluding statement to the events of chapter 7. It speaks of the
attitude of positive accord with, not just passive consent to death of Stephen.
In doing so, he was following not only the stream of opinion, but his religious
loyalty. He saw Stephen as a rebel to religious authority. Some relate this
passage to Acts 26:10 to indicate Paul voted in the Sanhedrin. However, that
connection is questionable at best. Whatever the case, it is clear Saul steps
up the persecution “<i style="mso-bidi-font-style: normal;">beyond measure</i>”
(Gal. 1:13).</span></span><br />
<br />
<div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="font-size: large;"><span style="margin: 0px;">What the
stoning of Stephen does is unleash the hostility of the leadership of Israel
against the remnant of believers found in the city of Jerusalem. It was the
starting point: “<i style="mso-bidi-font-style: normal;">And on that day a great
persecution initiated against the church in Jerusalem, and they were all
scattered throughout the regions of Judea and Samaria, except the apostles</i>”
(8:1). Luke makes clear that this event initiated the greet persecution of the
church. It was their answer to the offer of the kingdom. “</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">Israel was in the process of confirming its tragic choice to
reject Jesus as her Messiah</span><span style="margin: 0px;">.”<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn22" name="_ftnref22" style="mso-footnote-id: ftn22;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "times new roman" , serif; margin: 0px;">[22]</span></sup></span></sup></a> They will
not repent nor listen to the voice of the Holy Spirit. This was the first great
persecution of believers by Israelites. It is also a fulfillment of Jesus’
prediction (Luke 11:49, 21:12). The martyrdom of Stephen and continued
persecution starts the push of evangelism away from the Jewish capital. They
scattered from the city into the country (cf. Acts 11:19). It is also clear
that the word <i style="mso-bidi-font-style: normal;">all</i> does not mean all
without exception, but indicates many of them scattered. This is clear because
there were still believers in the city who were being hunted down and
imprisoned.</span></span></div>
<br />
<div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">Some
maintain that this persecution was against Hellenistic Jews only.<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn23" name="_ftnref23" style="mso-footnote-id: ftn23;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "times new roman" , serif; margin: 0px;">[23]</span></sup></span></sup></a> There
seems to be two points in its favor: First, Stephen was a Hellenistic Jew.
Second, the Apostles could stay in the city because the persecution was against
the Hellenistic Jews and devout Gentiles who believed in the God of Israel, not
the true Hebrews. (If that is the case, the word all could refer to all the
Hellenistic Jews which fled). The Twelve being Hebrews did not need to leave
the city. However, the text does not put that type of limitation on the
persecution. It rather seems to indicate an unlimited persecution within the
city (cf. 8:3). The text does not distinguish between Hellenistic and homeland
Jews. Also, Paul later says he was out to destroy the church (Gal. 1:13), in a
context that indicates the whole believing assembly, not just a portion of it.
He also says he punished believers in every synagogue, not just the Hellenistic
synagogues (Acts 26:11).</span></span></div>
<br />
<div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">In light of
this persecution, why did the Apostles stay in Jerusalem? Was it because they
were homeland Jews, not Hellenistic Jews? Such a view is highly questionable
and unlikely. Harrison suggests the Apostles were not the subject of
persecution because of their popularity and respect of many in Jerusalem.<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn24" name="_ftnref24" style="mso-footnote-id: ftn24;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "times new roman" , serif; margin: 0px;">[24]</span></sup></span></sup></a> Others
say because of their duty to the believers in Jerusalem. This has some merit.
They were commissioned to start at Jerusalem and then to the rest of the world.
Their duty to reach Jerusalem had not been accomplished. The apostles knew
their future and hope was tied to the city (cf. Luke 12:32; Matt. 19:28 cf.
21:43). While they may be coming to realize that the nation was rejecting the
offer of the kingdom, their duty was clearly to stay in the city and continue
with their mission. They knew that the Lord had told them that they were to
preach repentance to all nations, “<i style="mso-bidi-font-style: normal;">beginning
at Jerusalem</i>” (Luke 24:47). No doubt they felt it was still their duty to
reach Jerusalem. They saw no reason to change their task, but to remain
faithful to preach at Jerusalem. </span></span></div>
<br />
<div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">This section
of the text, while centering on persecution, alternates between the persecution
and Stephen murder. Note the pattern:</span></span></div>
<br />
<div style="margin: 0px 0px 0px 24px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;"><span style="margin: 0px;"> </span>Approval of Stephen’s murder
(8:1a)</span></span></div>
<br />
<div style="margin: 0px 0px 0px 24px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;"><span style="margin: 0px;"> </span>Beginning of
Persecution (8:1b)</span></span></div>
<br />
<div style="margin: 0px 0px 0px 24px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;"><span style="margin: 0px;"> </span>Burial of Stephen (8:2)</span></span></div>
<br />
<div style="margin: 0px 0px 0px 24px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;"><span style="margin: 0px;"> </span>Saul ravaging the
church (8:3)</span></span></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">From this
pattern we notice how Luke ties in the death of Stephen with the beginning of
the persecution of believers. This section becomes both transitional in
character as well as a summary of events connected with Stephen. It makes the
transition to why Phillip is ministering in Samaria and sums up the effect of
Stephen’s murder. </span></span></div>
<br />
<div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="font-size: large;"><span style="margin: 0px;">The burial
record (8:2) almost seems out of place in light of the second half of verse 1.
However, it is given to reinforce the connection of persecution with the events
of Stephen’s murder. Luke states: “<i style="mso-bidi-font-style: normal;">[Some]
devout men buried Stephen, and made loud lamentation over him”</i> (8:2). It
may well be that Luke is not only trying to reinforce the connection of
persecution with the Stephen event, but also to complete the similarity to
Christ life and death (cf. Luke 23:50-53). It was done by <i style="mso-bidi-font-style: normal;">devout men</i>, a term that is also used of believing men of other
races. The lamentation reminds us of the ladies in Luke 23:27. It has been
pointed out that, “</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">The Mishnah considered open
lamentation for someone who had suffered death by stoning as inappropriate</span><span style="margin: 0px;">.”<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn25" name="_ftnref25" style="mso-footnote-id: ftn25;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "times new roman" , serif; margin: 0px;">[25]</span></sup></span></sup></a> The Greek
word for lamentation is</span><span style="font-family: "eras light itc" , sans-serif; margin: 0px;"> </span><span style="margin: 0px;">only here in the NT, and means a
beating of the breast, thus a wailing or lamentation, not simply mourning. This
could indicate a defiant act or a belief that this was not a legal execution.<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn26" name="_ftnref26" style="mso-footnote-id: ftn26;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "times new roman" , serif; margin: 0px;">[26]</span></sup></span></sup></a> It has
been a long tradition, dating back to Augustine’s endorsement, that places
Gamaliel and Nicodemus (Sanhedrin’s believing members) at the burial, and later
was buried in the same spot.<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn27" name="_ftnref27" style="mso-footnote-id: ftn27;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "times new roman" , serif; margin: 0px;">[27]</span></sup></span></sup></a> </span></span></div>
<br />
<div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="margin: 0px;"><span style="font-size: large;">“<i style="mso-bidi-font-style: normal;">But Saul [began] ravaging the church,
entering house after house, and dragging off men and women, he would put them
in prison</i>” (8:3). While the Sadducees made up most of the Sanhedrin, now
Saul the Pharisee steps in. Stephen’s execution invigorated Saul’s retaliation
against the church. The word <i style="mso-bidi-font-style: normal;">ravaging</i>
is found only here in the NT, meaning to make havoc of, or ravage. Knowling
says the classical meaning is used of scourging and torturing, of armies
causing waste and destruction, and in the medical field the word speaks of the
ravages of disease.<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn28" name="_ftnref28" style="mso-footnote-id: ftn28;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "times new roman" , serif; margin: 0px;">[28]</span></sup></span></sup></a> It examples
ruthless and vicious cruelty. The severity of the persecution by Saul is
reinforced in the text showing this included a house to house search, for house
meetings were common among the remnant (Acts 2:46; 5:42). Saul was on a search
and destroy mission.</span></span></div>
<br />
<div style="margin: 16px 0px 0px; text-indent: 0in;">
<span style="font-size: large;"><span style="margin: 0px;">It must be noted
the word <i style="mso-bidi-font-style: normal;">church</i> has its normal
meaning of assembly (O.T., congregation—Isa. 7:38), and should not be taken in
the universal since. Peterson explains, “</span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;">At
this critical point in the narrative, that significant title for the people of
God in the OT is applied again to Jewish believers in Jesus (5:11; 11:22;
12:1-5)</span><span style="margin: 0px;">.”<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftn29" name="_ftnref29" style="mso-footnote-id: ftn29;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "times new roman" , serif; margin: 0px;">[29]</span></sup></span></sup></a> In Acts,
the word <i style="mso-bidi-font-style: normal;">church</i> always denotes a
local congregation or assembly. In this case the impetus of the persecution was
against the Jewish local church in Jerusalem.</span></span><span style="font-family: "arial narrow" , sans-serif; margin: 0px;"></span></div>
<br />
<div style="margin: 0px 0px 0px 48px;">
<br /></div>
<br />
<div style="mso-element: footnote-list;">
<br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px; text-indent: -0.5in;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[1]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Stam, ACTS, 229. Stam goes on to call this
act of resisting is the unpardonable sin. However, this is questionable since
the unpardonable sin is identified with blasphemy (Matt. 12:31-32), not with
resisting.<span style="margin: 0px;"> </span>I view this blasphemy taking
place in Acts 13:46, which is associated with the first official declaration of
turning to the Gentiles.</span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px; text-indent: -0.5in;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[2]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Baker, ACTS, 42.</span></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[3]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Bock, BECNT: ACTS, 310-311.</span></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[4]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Larkin, TCNT: ACTS, 121.</span></div>
</div>
<div id="ftn5" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[5]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Larkin is one, Ibid, 121-122. Phillips also
does not attribute significance to the standing, EXPLORING ACTS, 143.</span></div>
</div>
<div id="ftn6" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[6]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Ike Sidebottom, A DISPENSATIONAL STUDY OF THE
BOOK OF ACTS, <st1:place w:st="on"><st1:placename w:st="on">Grace</st1:placename>
<st1:placename w:st="on">Bible</st1:placename> <st1:placetype w:st="on">Church</st1:placetype></st1:place>,
Ft. Worth, TX, 63-64.</span></div>
</div>
<div id="ftn7" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[7]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Bruce, NICNT: ACTS, 156. </span></div>
</div>
<div id="ftn8" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[8]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Bock, BECNT: ACTS, 313. </span></div>
</div>
<div id="ftn9" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[9]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Stam, ACTS, 1:233; Jordan, Richard, “Three
Pivotal Points in the Book of Acts,” THE GRACE JOURNAL, September 2005, 3.</span></div>
</div>
<div id="ftn10" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[10]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Stam, ACTS, 1:234.</span></div>
</div>
<div id="ftn11" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[11]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Peterson, PNTC: ACTS, 267.</span></div>
</div>
<div id="ftn12" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[12]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Baxter, STRATEGIC GRASP, 312.</span></div>
</div>
<div id="ftn13" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[13]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Ibid, 315. The emphasis is his.</span></div>
</div>
<div id="ftn14" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[14]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Barclay, ACTS, 62.</span></div>
</div>
<div id="ftn15" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[15]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Paul’s recollection is found in Acts 22:20.</span></div>
</div>
<div id="ftn16" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px; text-indent: -0.5in;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[16]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Peterson, PNTC: ACTS 268. </span></div>
</div>
<div id="ftn17" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref17" name="_ftn17" style="mso-footnote-id: ftn17;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[17]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Larkin, TNTC: ACTS, 122-123.</span></div>
</div>
<div id="ftn18" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref18" name="_ftn18" style="mso-footnote-id: ftn18;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[18]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Stam, ACTS, 240.</span></div>
</div>
<div id="ftn19" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref19" name="_ftn19" style="mso-footnote-id: ftn19;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[19]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Baxter, STRATEGIC GRASP, 314. </span></div>
</div>
<div id="ftn20" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref20" name="_ftn20" style="mso-footnote-id: ftn20;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[20]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Baker, ACTS, 43.</span></div>
</div>
<div id="ftn21" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref21" name="_ftn21" style="mso-footnote-id: ftn21;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[21]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Listed in Witherington, ACTS, 253.</span></div>
</div>
<div id="ftn22" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref22" name="_ftn22" style="mso-footnote-id: ftn22;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[22]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Toussaint, BKC: ACTS, 371.</span></div>
</div>
<div id="ftn23" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref23" name="_ftn23" style="mso-footnote-id: ftn23;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[23]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Bruce, NICNT: ACTS, 162-163; Constable, ACTS,
119.</span></div>
</div>
<div id="ftn24" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref24" name="_ftn24" style="mso-footnote-id: ftn24;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[24]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span><st1:place w:st="on">Harrison</st1:place>,
ACTS, 139. Also, Witherington, ACTS, 278 fn 330.</span></div>
</div>
<div id="ftn25" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px; text-indent: -0.5in;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref25" name="_ftn25" style="mso-footnote-id: ftn25;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[25]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Constable, ACTS, 119.</span></div>
</div>
<div id="ftn26" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px; text-indent: -0.5in;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref26" name="_ftn26" style="mso-footnote-id: ftn26;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[26]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Peterson, PNTC: ACTS, 276; Bock, BECNT: ACTS,
319.</span></div>
</div>
<div id="ftn27" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px; text-indent: -0.5in;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref27" name="_ftn27" style="mso-footnote-id: ftn27;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[27]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Knowling, EGK, ACTS, 210.</span></div>
</div>
<div id="ftn28" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px; text-indent: -0.5in;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref28" name="_ftn28" style="mso-footnote-id: ftn28;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[28]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Ibid, 210.</span></div>
</div>
<div id="ftn29" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px; text-indent: -0.5in;">
<a href="file:///C:/Users/James/Documents/Stephen%204.doc#_ftnref29" name="_ftn29" style="mso-footnote-id: ftn29;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[29]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Peterson, PNTC: ACTS, 277.</span></div>
</div>
</div>
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike>James Grayhttp://www.blogger.com/profile/15584034652219923967noreply@blogger.com0tag:blogger.com,1999:blog-8157446790830322724.post-20898174363996375342018-02-14T16:01:00.000-05:002018-02-14T16:07:42.190-05:00Stephen - Part 3<br />
<div style="margin: 0px; text-align: justify;">
<b><span style="color: black; font-family: "&quot" , serif; font-size: 18pt; margin: 0px;">Martyrdom of Stephen— Acts 6:8-8:3</span></b><span style="color: black; font-family: "&quot" , serif; font-size: 11pt; margin: 0px;"><span style="margin: 0px;"> By Pastor Jim Gray</span></span></div>
<br />
<br />
<div style="margin: 0px; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="color: black; font-family: "arial" , sans-serif; font-size: 14pt; margin: 0px;">Part 3. The Speech of <span style="margin: 0px;">Stephen</span></span></b><span style="color: black; font-family: "arial" , sans-serif; font-size: 14pt; margin: 0px;"> continued. <b style="mso-bidi-font-weight: normal;">7:17-50</b></span><span style="font-size: 10pt; margin: 0px;"></span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;"> </span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgeYb6xqolAkMk_hkjxofahrw4gMfIxelBCfDi7PpUabMPij27qVCPa1ijmXs3wTWfu1eEgxVdjQI-vRF_87w4NNU-ySPceKWhDtx_XYrUII-D8NBMARlFUo3f3lmQHlEkAlSE0GU8WPXQ/s1600/Stephen_before_priests_C-945.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="455" data-original-width="400" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgeYb6xqolAkMk_hkjxofahrw4gMfIxelBCfDi7PpUabMPij27qVCPa1ijmXs3wTWfu1eEgxVdjQI-vRF_87w4NNU-ySPceKWhDtx_XYrUII-D8NBMARlFUo3f3lmQHlEkAlSE0GU8WPXQ/s320/Stephen_before_priests_C-945.jpg" width="281" /></a></div>
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<div style="margin: 0px; text-align: justify;">
<b style="mso-bidi-font-weight: normal;">God Provided a Savior: Moses—7:17-43 </b></div>
<br />
<div style="margin: 16px 0px 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">Stephen now proceeds to Moses. The major emphases in
this section of his speech are: (1) God raise a deliverer for His people. <span style="margin: 0px;"> </span>(2) God works outside the land. (3) To set up
the idea of rejection by God’s people of His deliverer. He sees Jesus as the
new Moses. Stephen spends more time on Moses than anyone else. The pattern of
the life of Jesus with the presentation of Moses by Stephen is parallel:<a href="file:///F:/BLOGS/stephen03.doc#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[1]</span></span></span></span></a> </span></div>
<br />
<div align="center" style="margin: 16px 0px 0px; text-align: center;">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 10pt; margin: 0px;">MOSES<span style="margin: 0px;"> </span>JESUS</span></b></div>
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<table border="1" cellpadding="0" cellspacing="0" style="border-collapse: collapse; border-image: none; border: medium; margin: 0px 0px 0px 43.2px;">
<tbody>
<tr style="height: 21.25pt; mso-yfti-firstrow: yes; mso-yfti-irow: 0;">
<td style="background-color: transparent; border-image: none; border: 1.33px solid rgb(0, 0, 0); height: 21.25pt; margin: 0px; padding: 0in 5.4pt; width: 177.5pt;" valign="top" width="237"><div style="margin: 16px 0px 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">Powerful in words and works (Acts
7:22)</span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-image: none; border-style: solid solid solid none; border-width: 1.33px 1.33px 1.33px 0px; height: 21.25pt; margin: 0px; padding: 0in 5.4pt; width: 209.9pt;" valign="top" width="280"><div style="margin: 16px 0px 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">Powerful in words and works (Luke
24:19)</span></div>
</td>
</tr>
<tr style="height: 21.25pt; mso-yfti-irow: 1;">
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-image: none; border-style: none solid solid; border-width: 0px 1.33px 1.33px; height: 21.25pt; margin: 0px; padding: 0in 5.4pt; width: 177.5pt;" valign="top" width="237"><div style="margin: 16px 0px 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">Educated in wisdom (Acts 7:22)</span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; height: 21.25pt; margin: 0px; padding: 0in 5.4pt; width: 209.9pt;" valign="top" width="280"><div style="margin: 16px 0px 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">Educated in wisdom (Luke 24:19, 52)</span></div>
</td>
</tr>
<tr style="height: 21.25pt; mso-yfti-irow: 2;">
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-image: none; border-style: none solid solid; border-width: 0px 1.33px 1.33px; height: 21.25pt; margin: 0px; padding: 0in 5.4pt; width: 177.5pt;" valign="top" width="237"><div style="margin: 16px 0px 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">Denied (7:35)</span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; height: 21.25pt; margin: 0px; padding: 0in 5.4pt; width: 209.9pt;" valign="top" width="280"><div style="margin: 16px 0px 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">Denied (Acts 3:14, 17, 26)</span></div>
</td>
</tr>
<tr style="height: 21.25pt; mso-yfti-irow: 3;">
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-image: none; border-style: none solid solid; border-width: 0px 1.33px 1.33px; height: 21.25pt; margin: 0px; padding: 0in 5.4pt; width: 177.5pt;" valign="top" width="237"><div style="margin: 16px 0px 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">Leader (7:35)</span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; height: 21.25pt; margin: 0px; padding: 0in 5.4pt; width: 209.9pt;" valign="top" width="280"><div style="margin: 16px 0px 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">Leader (Acts 3:13)</span></div>
</td>
</tr>
<tr style="height: 21.25pt; mso-yfti-irow: 4; mso-yfti-lastrow: yes;">
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-image: none; border-style: none solid solid; border-width: 0px 1.33px 1.33px; height: 21.25pt; margin: 0px; padding: 0in 5.4pt; width: 177.5pt;" valign="top" width="237"><div style="margin: 16px 0px 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">Ascends to Mt Sinai (7:38)</span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; height: 21.25pt; margin: 0px; padding: 0in 5.4pt; width: 209.9pt;" valign="top" width="280"><div style="margin: 16px 0px 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">Jesus ascends to heaven (Acts 2:33)</span></div>
</td>
</tr>
</tbody></table>
<span style="font-size: 10pt; margin: 0px;">The life of Moses can be divided into three 40-year periods:</span><br />
<br />
<div style="margin: 16px 0px 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">The 40 years in <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>—7:17-28</span><br />
<span style="font-size: x-small;"><br /></span></div>
<span style="font-size: 10pt; margin: 0px;">Time of Bondage. “<i style="mso-bidi-font-style: normal;">But
as the time the promise was approaching which God assured to Abraham, the
people increased and multiplied in <span style="margin: 0px;">Egypt</span>
until there arose another king over Egypt who knew nothing about Joseph. It was
he who took shrewd advantage of our race and mistreated our fathers so that
they would expose their infants and they would not survive</i>” (7:17-19). God
blessed the people in Egypt as the promise was approaching. The exodus is
viewed in the light of the Abrahamic Covenant, not the Mosaic. Note that it was
an appointed time (<i style="mso-bidi-font-style: normal;">the time of the
promise was approaching</i>)—fulfillment language. Just like the death of
Christ (Gal 4:4) and Pentecost (Acts 2:16), all were appointed times of
fulfillment. At the time in Egypt, God’s people were increasing in numbers
(Exodus 1:8-16). The increase brought fear to the Egyptians. When a new king
arose, he plotted to decrease the population. The word <i style="mso-bidi-font-style: normal;">another </i>means another of a different kind. It suggests that a new
dynasty in Egypt came into power. This new king ordered the male children
killed. Infanticide was a common method of limiting population in the ancient
world, even during the New Testament times (cf. Matt. 2:16-23). Like their forefathers,<span style="margin: 0px;"> Israel</span> <span style="margin: 0px;">was</span>
living in appointed times. </span><br />
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">Birth of Moses. “<i style="mso-bidi-font-style: normal;">It
was at this time that Moses was born<span style="margin: 0px;">, and</span>
he was lovely in the sight of God and he was nurtured three months in his
father’s home. And after he had been set outside, Pharaoh’s daughter took him
away and nurtured him as her own son</i>” (7:20-21). <span style="margin: 0px;"> </span>Again, God works in His time, and when His
appointed time had come, Moses was (Ex. 2:2-10). described as being “<i style="mso-bidi-font-style: normal;">lovely in the sight of God</i>.” This is a
Hebrew idiom of beauty. Bock says it deals more with breeding than looks.<a href="file:///F:/BLOGS/stephen03.doc#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[2]</span></span></span></span></a> It
signifies grace. Moses from the very start was an object of God’s grace and
favored for special work in the plan and purpose of God. At the age of three <span style="margin: 0px;">months,</span> Moses <span style="margin: 0px;">was
hidden</span> in a basket on the river Nile, where the daughter of Pharaoh
found and took him. Phillips identifies her as Hatshepsut, the daughter of
Thutmose I (1528-1508 BC).<a href="file:///F:/BLOGS/stephen03.doc#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[3]</span></span></span></span></a> The
term for <i style="mso-bidi-font-style: normal;">took him away<a href="file:///F:/BLOGS/stephen03.doc#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[4]</span></b></span></span></span></a></i> (<i style="mso-bidi-font-style: normal;">took him up</i>--KJV) can</span><span style="font-family: "arial narrow" , sans-serif; font-size: 10pt; margin: 0px;"> </span><span style="font-size: 10pt; margin: 0px;">mean either to lift <span style="margin: 0px;">up</span>
or to kill. Here in the middle <span style="margin: 0px;">voice,</span> it
indicates that Moses was lifted up out of the river for one’s self. It has the
idea of lifting up to nurture him as her child. In the LXX it is the word
indicating the origin and meaning of Moses name. He was drawn up out of the
water. Could it be that the word is used to indicate that not only was he
lifted out of the water, but that murder would be a part of his life as well
(7:24,28)? </span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">Education of Moses. “<i style="mso-bidi-font-style: normal;">Moses was educated in all the learning of the Egyptians, and he was a
man of power in words and deeds</i>” (7:22). Moses had a high degree of
learning. He was educated in one of the highest and best education systems at
that time. Every indication is that he was an honor student. Some have taken
the words <i style="mso-bidi-font-style: normal;">man of power in words and deeds</i>
as a summary statement of all of Moses life, stating that Moses said he was not
a good speaker (Ex. 4:10-17).<a href="file:///F:/BLOGS/stephen03.doc#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[5]</span></span></span></span></a>
This is an unnecessary conclusion; it speaks of his words as a ruler. As the
second in command his words and deeds where powerful. It should not be taken as
to the manner of Moses speech but the authority of his words and deeds. His
word would be law. </span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">Moses and His Brethren. After giving a brief
background of Moses in Egypt, Stephen now jumps to the end of his stay in
Egypt. It was the event that made Moses leave Egypt and give up his seat of
power and privilege. Acts 7:23-28 makes three points:</span></div>
<span style="font-family: "symbol"; font-size: 10pt; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="font-size: 10pt; margin: 0px;">The Visit of Moses. <i style="mso-bidi-font-style: normal;">“But when he was approaching the age of forty, it entered his mind to
visit his brethren, the sons of Israel”</i> (7:23). At this point <span style="margin: 0px;">in</span> his life, he began thinking about His own
people—his heritage. While he was raised in a pagan court, Moses was still
uneasy in his heart and soul. Even in this pagan <span style="margin: 0px;">environment,</span> Moses was able to sustain and act in faith (Heb.
11:24-26). He made a decision to visit his people, the sons of Israel. There is
a number of terms used to confirm that Stephen saw these events in a fulfillment
motif<a href="file:///F:/BLOGS/stephen03.doc#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[6]</span></span></span></span></a>—<i style="mso-bidi-font-style: normal;">approaching the age of forty, entered his
mind (lit. arose in Moses’ heart), God was granting,</i> etc. Stephen sees and
emphasizes the outworking of the plan of God in the life of Moses. The word <i style="mso-bidi-font-style: normal;">visit</i> is <span style="margin: 0px;">an
interesting</span> word, for it is important to Luke who uses it in a divine
sense of Godly visits or the visitation of God (Luke 1:68; 7:16; 19:44)<a href="file:///F:/BLOGS/stephen03.doc#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[7]</span></span></span></span></a> No
doubt, Stephen is using the word as a parallel to Jesus’ life and visitation.
Moses, like Jesus, leaves his royal surroundings to go to the slave camps to visit
his people and to help them. The passage takes on the feel of identification as
well as visitation.</span><br />
<span style="font-family: "symbol"; font-size: 10pt; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="font-size: 10pt; margin: 0px;"> The Intervention of Moses. “<i style="mso-bidi-font-style: normal;">And when he saw one [of the] being treated unjustly, he defended him
and took vengeance for the suppressed by striking down the Egyptian</i>”
(7:24). Slavery breeds social and physical mistreatment and injustice. On his
visit to his brethren, Moses observes one of his brethren being physically
abused. This led Moses to come to the Israelite’s defense by exacting vengeance
and fatally hitting the Egyptian. </span><br />
<span style="font-family: "symbol"; font-size: 10pt; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="font-size: 10pt; margin: 0px;"> The Misreading of Moses. It is clear that the
Israelites of Moses day misread the motive of Moses. “<i style="mso-bidi-font-style: normal;">And he supposed that his brethren understood that God was granting them
deliverance through him, but they did not understand</i>” (7:25). This verse reveals
the thoughts of Moses. Inherent in this statement are several factors: (1) It
indicates Moses religious and spiritual condition while at the same time a
ruler of Egypt. (2) He sees himself as carrying out the will of God. (3) He understands
His calling or mission in life. (4) He was an agent or instrument of God. The
phrase “<i style="mso-bidi-font-style: normal;">was granting them</i>” indicates
Moses saw his action as the first step of deliverance.<a href="file:///F:/BLOGS/stephen03.doc#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[8]</span></span></span></span></a> Lenski,
however, is right when he observes that much here is veiled,<a href="file:///F:/BLOGS/stephen03.doc#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[9]</span></span></span></span></a>
and there are unanswered questions. While Moses had some insight into these
things, the people did not. They did not understand. </span><span style="font-size: 10pt; margin: 0px;">Stephen centers upon their misreading and
misunderstanding Moses. “<i style="mso-bidi-font-style: normal;">On the following
day he appeared to them as they were fighting together, and he tried to
reconcile them in peace, saying, ‘Men, you are brethren, why do you injure one
another?’ But the one who was injuring his neighbor pushed him away, saying,
“Who made you a ruler and judge over us? You do not mean to kill me as you
killed the Egyptian yesterday, do you?</i>’ (7:26-28). Moses is confronted with
his act. It must have been a shock to him. He thought no one knew of the event.
But be sure your sin will find you out. <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region> would not have this man to
rule over them. Constable observes, “</span><span style="font-family: "arial narrow" , sans-serif; font-size: 10pt; margin: 0px;">Moses’ brethren feared that he might use
his power to destroy them rather than help them. Similarly, the Jewish leaders
feared that Jesus with His supernatural abilities might bring them harm rather
than deliverance and blessing (cf. John 11:47-48).</span><span style="font-size: 10pt; margin: 0px;">”<a href="file:///F:/BLOGS/stephen03.doc#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[10]</span></span></span></span></a> One
cannot miss the parallel here between <st1:country-region w:st="on">Israel</st1:country-region>
of history, and <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>’s
present leadership. The theme of rejection is seen. It is a <span style="margin: 0px;">rejection</span> of ignorance (cf. 3:17). Stephen is
setting them up his accusation of their rejection of the present leadership.</span><br />
<br />
<div style="margin: 16px 0px 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">Upon realization that his secret is out, “<i style="mso-bidi-font-style: normal;">Moses fled and became an alien in the <st1:place w:st="on"><st1:placetype w:st="on">land</st1:placetype> of <st1:placename w:st="on">Midian</st1:placename></st1:place>, where he became the father of
two sons</i>” (7:28). Cf. Exodus 2:11-12; Hebrews 11:27. Moses is not only in
exile, but a fugitive from justice. Moses departing was also part of God’s
plan. Like his forefathers, he becomes a sojourner in a foreign land. </span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">40 Years in Midian (7:29-34)</span></div>
<br />
<span style="font-size: 10pt; margin: 0px;">Stephen now deals with the call of Moses. He skips all
of the forty years leading to this event at the end of this time. For 40 years
he was shepherding his flock in the wilderness of Midian. Then, “<i style="mso-bidi-font-style: normal;">After forty years had passed…</i>” (7:30). (Again,
the fulfillment motif is used.)<span style="margin: 0px;"> </span>It was a
time Moses’ world is turned upside down. “<i style="mso-bidi-font-style: normal;">An
angel appeared to him in the wilderness of <st1:place w:st="on">Mount Sinai</st1:place>,
in the flame of a burning thorn bush. When Moses saw it, he marveled at the
sight; and as he approached to look [more] closely, there came the voice of the
Lord: ‘I AM the God of your fathers, the God of Abraham and Isaac and Jacob.’
Moses shook with fear and would not venture to look. But the Lord said to Him,
‘Take off the sandals from your feet, for the place on which you are standing
is Holy ground. I have certainly seen the oppression of My people in Egypt and
have heard their groans, and I have come down to rescue them; come now, and I
will send you to Egypt</i>’” (7:30-34).<span style="margin: 0px;"> </span>God
appears to Moses. The angel here is none other than the Angel of the Lord, the
pre-incarnate Christ (cf. Exodus 3:2, 6; 4:2; John 12:41; 1 Cor. 10:1-4; Heb.
11:26). The angel <span style="margin: 0px;">is mentioned</span> again in
7:35, 38, 53. I draw our attention to two aspects that can be seen in the
context of Stephens’s circumstances: </span><br />
<span style="font-family: "symbol"; font-size: 10pt; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="font-size: 10pt; margin: 0px;"> The event bestows God’s endorsement to the rejected
one. Moses was rejected by the nation 40 years before. Stephen is reinforcing
the motif of God’s leadership and their rejection of those leaders and leads to
the climax of the sermon where rejection is made more explicit.</span><br />
<span style="font-family: "symbol"; font-size: 10pt; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="font-size: 10pt; margin: 0px;"> For a second time, Stephen is showing that God’s
revelation is not confined to the temple or the land. Both Moses commission and
later the Law <span style="margin: 0px;">is</span> given at Mt Sinai. Bock
notes: “</span><span style="font-family: "arial narrow" , sans-serif; font-size: 10pt; margin: 0px;">The
important revelation came in the desert. The rabbis taught that this locale
showed that no place was too desolate for God’s presence…. Given the debate
about the sacredness of the temple, Stephen appears to make a similar point.
Holy Ground is where God is</span><span style="font-size: 10pt; margin: 0px;">.”<a href="file:///F:/BLOGS/stephen03.doc#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[11]</span></span></span></span></a></span><br />
<br />
<span style="font-size: 10pt; margin: 0px;">40 Years in the wilderness (7:35-43)</span><br />
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">At this <span style="margin: 0px;">point,</span>
Stephen’s speech becomes more dramatic and explicit by a series of emphatic statements.
These emphatic statements emphasize Moses’ success as a deliverer through the
power of God. These statements are marked off by the demonstrative pronouns
normally translated with the word “this” in our text, but not exclusively.</span><a href="file:///F:/BLOGS/stephen03.doc#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span style="margin: 0px;"><span style="font-family: "eras light itc" , sans-serif; font-size: 10pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "eras light itc" , sans-serif; font-size: 10pt; margin: 0px;">[12]</span></span></span></span></span></a><span style="font-family: "eras light itc" , sans-serif; font-size: 10pt; margin: 0px;"> </span><span style="font-size: 10pt; margin: 0px;">These statements are:</span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "symbol"; font-size: 10pt; margin: 0px;"><span style="margin: 0px;">·</span></span></i><i style="mso-bidi-font-style: normal;"><span style="font-size: 10pt; margin: 0px;"> This (</span></i><i style="mso-bidi-font-style: normal;"><span style="font-family: "eras light itc" , sans-serif; font-size: 10pt; margin: 0px;">touton</span></i><i style="mso-bidi-font-style: normal;"><span style="font-size: 10pt; margin: 0px;">) Moses whom
they disowned, saying ‘Who made you a ruler and a judge</span></i><span style="font-size: 10pt; margin: 0px;">?’ (7:35).</span></div>
<i style="mso-bidi-font-style: normal;"><span style="font-family: "symbol"; font-size: 10pt; margin: 0px;"><span style="margin: 0px;">·</span></span></i><i style="mso-bidi-font-style: normal;"><span style="font-size: 10pt; margin: 0px;"> The one (</span></i><i style="mso-bidi-font-style: normal;"><span style="font-family: "eras light itc" , sans-serif; font-size: 10pt; margin: 0px;">touton</span></i><i style="mso-bidi-font-style: normal;"><span style="font-size: 10pt; margin: 0px;">) whom God sent to be both a ruler and a
delivered with the heap of the angel who appeared to him in the thorn bush</span></i><span style="font-size: 10pt; margin: 0px;">. (7:35).</span><br />
<div style="margin: 0px; text-align: justify;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "symbol"; font-size: 10pt; margin: 0px;"><span style="margin: 0px;">·</span></span></i><i style="mso-bidi-font-style: normal;"><span style="font-size: 10pt; margin: 0px;"> This (</span></i><i style="mso-bidi-font-style: normal;"><span style="font-family: "eras light itc" , sans-serif; font-size: 10pt; margin: 0px;">houtos</span></i><i style="mso-bidi-font-style: normal;"><span style="font-size: 10pt; margin: 0px;">) man led
them out performing wonders and signs in the land` of Egypt and in the Red Sea
and in the wilderness for forty years. </span></i><span style="font-size: 10pt; margin: 0px;">(7:36).</span></div>
<i style="mso-bidi-font-style: normal;"><span style="font-family: "symbol"; font-size: 10pt; margin: 0px;"><span style="margin: 0px;">·</span></span></i><i style="mso-bidi-font-style: normal;"><span style="font-size: 10pt; margin: 0px;"> This (</span></i><i style="mso-bidi-font-style: normal;"><span style="font-family: "eras light itc" , sans-serif; font-size: 10pt; margin: 0px;">houtos</span></i><i style="mso-bidi-font-style: normal;"><span style="font-size: 10pt; margin: 0px;">) is the Moses
who said to the sons of Israel, ‘God will raise up for you a prophet like me
from your brethren.</span></i><span style="font-size: 10pt; margin: 0px;">’ (7:37). </span><br />
<i style="mso-bidi-font-style: normal;"><span style="font-family: "symbol"; font-size: 10pt; margin: 0px;"><span style="margin: 0px;">·</span></span></i><i style="mso-bidi-font-style: normal;"><span style="font-size: 10pt; margin: 0px;"> This (</span></i><i style="mso-bidi-font-style: normal;"><span style="font-family: "eras light itc" , sans-serif; font-size: 10pt; margin: 0px;">houtos</span></i><i style="mso-bidi-font-style: normal;"><span style="font-size: 10pt; margin: 0px;">)is the one
who was in the congregation in the wilderness together with the angel who was
speaking to him on Mount Sinai, and who was with our fathers<span style="margin: 0px;">, and</span> he received living oracles to pass on to
you. </span></i><span style="font-size: 10pt; margin: 0px;">(7:38).</span><br />
<br />
<div style="margin: 0px; text-align: justify;">
<br /></div>
<div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">Clearly,</span><span style="font-size: 10pt; margin: 0px;"> Stephen is setting up Moses as a type of Christ. Stephen
sees Jesus as the promised prophet that Moses foretold (7:37). Moses was a
deliverer, prophet, working signs and wonders, and giver of the words of life. In
giving these emphatic statements about the greatness of Moses as the agent of
God now turns to the reaction by the people of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>. In Acts 7:39-42 he
reinforces and enhances the rejection by the nation of God’s ruler. “<i style="mso-bidi-font-style: normal;">Our fathers were unwilling to be obedient to
him, but repudiated him and in their hearts turned back to <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region></i>”
(7:39). They did this of their own volition. The word has the</span><span style="font-family: "arial narrow" , sans-serif; font-size: 10pt; margin: 0px;"> </span><span style="font-size: 10pt; margin: 0px;">meaning to exercise the will, indicating a choice
exercised or intent fulfilled for one’s own pleasure or purpose. In this
context it appears to be much stronger than simply unwilling, rather it has the
idea of refusal.<a href="file:///F:/BLOGS/stephen03.doc#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[13]</span></span></span></span></a> They
refused to be obedient. The context of this section is clothed in contemptuous
and derogatory tone toward Moses and God.<a href="file:///F:/BLOGS/stephen03.doc#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[14]</span></span></span></span></a>
This disobedience <span style="margin: 0px;">was marked</span> by three
things; (1) Worldliness— “<i style="mso-bidi-font-style: normal;">in their hearts
turned back to Egypt</i>” (7:39). While they may have left <st1:country-region w:st="on">Egypt</st1:country-region>, <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region> did not leave them. (2) Idolatry—
“<i style="mso-bidi-font-style: normal;">Saying to Aaron, ‘Make for us gods who
will go before us, for this Moses who led us out of the land of Egypt—we do not
know what happened to him.</i>’ <i style="mso-bidi-font-style: normal;">At that
time they made a calf and brought a sacrifice to the idol, and were rejoicing
in the works of their hands</i>.” (7:40-41). Interestingly they did not ask
Aaron to take the place of Moses, but for idols to take the place of God. Idolatry
is apostasy (cf. Exodus 20:3-4). It appeals to the senses—it can be seen, felt,
and touch—and removes the purely spiritual unreality of the presence of the
Divine. (3) Imprudence— “<i style="mso-bidi-font-style: normal;">and were
rejoicing in the works of their hands</i>” (7:41). Man always wants to add his
works to the worship of God. In this case, as always, they rejoiced in adding
to the work of God. The Greek tense (imperfect) indicates that of a continuous
rejoicing or celebration. The folly of this! We have nothing to add. Yet
idolatry gives the gratification of the works of their hands, as well as
something visible to worship. To try to do so is imprudence on our part and
constitutes rebellion. </span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">The result of such actions was God’s denial and
judgment. “<i style="mso-bidi-font-style: normal;">But God turned away and
delivered them up to serve the host of heaven; as it is written in the book of
the prophets, ‘It was not to Me that you offered victims and sacrifices forty
years in the wilderness, was it, O house of Israel? You also took along the
tabernacle of Molach and the star of the God Rompha, the images which you made
to worship, I also will remove you beyond <st1:city w:st="on"><st1:place w:st="on">Babylon</st1:place></st1:city>’</i>”
(7:41-43). Transgression is always costly. The action of God is two-fold:</span></div>
<div style="margin: 0px; text-align: justify;">
<span style="font-family: "symbol"; font-size: 10pt; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="font-size: 10pt; margin: 0px;"> He <i style="mso-bidi-font-style: normal;">turned away</i>
from them. The word</span><span style="font-family: "eras light itc" , sans-serif; font-size: 10pt; margin: 0px;">
</span><span style="font-size: 10pt; margin: 0px;">means to change or turn one’s course of
dealing, in the middle voice, indicating the turning of oneself about. </span></div>
<div style="margin: 0px; text-align: justify;">
<span style="font-family: "symbol"; font-size: 10pt; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="font-size: 10pt; margin: 0px;"> He gave them over to their desire. Paul uses the same
language in Romans 1:24, 26, 28, of the Gentiles. Stephen is here using it in
reference to Israel. Israel became the same as Gentiles by their actions. Thus,
God gave them over to their desires. Bruce remarks that “</span><span style="font-family: "arial narrow" , sans-serif; font-size: 10pt; margin: 0px;">These are
terrible words, but the principle that men and women are given up to the due
consequences of their own settle choice is well established in scripture and
experience.</span><span style="font-size: 10pt; margin: 0px;">”<a href="file:///F:/BLOGS/stephen03.doc#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[15]</span></span></span></span></a> What
he gave them over too was <i style="mso-bidi-font-style: normal;">to serve the
host of heaven</i>.<span style="margin: 0px;"> </span>This phrase is not
referring to the God of creation, but to the heavenly creation—the sun, moon, and
stars. It is a rebuke of their disobedience by such worship through rejection
and unfaithfulness to the Word of God This type of worship by the Jews is well documented
throughout the Old Testament (Lev. 18:21; 20:2-5; Deut. 4:19; Ezek. 20:10-26;
Hos. 9:10). Stephen cites Amos 5:25-27 (LXX) as evidence of the accusation. The
prophets’ prophecies also testify to the condition of Israel. In that <span style="margin: 0px;">passage,</span> we see two references to these gods: <i style="mso-bidi-font-style: normal;">the tabernacle of Molach and the star of the
God Rompha</i>. <i style="mso-bidi-font-style: normal;">Molach</i> is the English
form of Molech.<a href="file:///F:/BLOGS/stephen03.doc#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[16]</span></span></span></span></a> Molech
was the national god of Ammon (1 Kings 11:7) and is connected with child
sacrifice. Molech may be identified with Muluk who was worshipped at Mari
around 1800 B.C.<a href="file:///F:/BLOGS/stephen03.doc#_ftn17" name="_ftnref17" style="mso-footnote-id: ftn17;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[17]</span></span></span></span></a> He was
known as the Venus’ star.<a href="file:///F:/BLOGS/stephen03.doc#_ftn18" name="_ftnref18" style="mso-footnote-id: ftn18;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[18]</span></span></span></span></a> <i style="mso-bidi-font-style: normal;">Rampha</i> is believed to be a reference to
Repa, a name for Saturn, a god of Egypt.<a href="file:///F:/BLOGS/stephen03.doc#_ftn19" name="_ftnref19" style="mso-footnote-id: ftn19;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[19]</span></span></span></span></a>
Both gods mentioned are connected to heavenly bodies and their worship.</span></div>
<br />
<span style="font-size: 10pt; margin: 0px;">What is clear from this section on Moses is the idea
of repeated rejection of God’s appointed leader and his message. Far from
speaking against Moses, Stephen upheld the honor of the great prophet and
leader.</span><br />
<br />
<div style="margin: 16px 0px 0px; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 10pt; margin: 0px;">The truth
about the Tabernacle/Temple (7:44-50).</span></b></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">Stephen picks up on the idea of the tabernacle of
Moloch contrasted to the tabernacle to transition into their view of the <st1:place w:st="on"><st1:city w:st="on">Temple</st1:city></st1:place>. The religious
leadership would not stand to hear anything about the destruction of the
temple. In short, it had become an idol, thus the section on idolatry and the
temple are closely connected. It truth the temple had become a granite idol in their
midst. In this short <span style="margin: 0px;">section,</span> he takes up
the charge of blasphemy against the <st1:city w:st="on"><st1:place w:st="on">Temple</st1:place></st1:city>.
Stephen gives a brief history of the tabernacle and temple. “<i style="mso-bidi-font-style: normal;">Our fathers had the tabernacle of testimony
in the wilderness, just as He who spoke to Moses directed [him] to make it
according to the pattern which he had seen. And having received in their turn,
our fathers brought it in with Joshua upon dispossessing the nations whom God
drove out before our fathers, until the time of David. [David] found favor in
God’s sight, and asked that he might find a dwelling place for the God of
Jacob. But it was Solomon who built a house for Him</i>” (7:44-47).<span style="margin: 0px;"> </span>Observe the following points:</span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-family: "symbol"; font-size: 10pt; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="font-size: 10pt; margin: 0px;"> The tabernacle was made according to a divine pattern,
and preserved and used “until the time of David.”</span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-family: "symbol"; font-size: 10pt; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="font-size: 10pt; margin: 0px;">The verses are designed to bring our focus on David,
who found grace in God’s sight.<a href="file:///F:/BLOGS/stephen03.doc#_ftn20" name="_ftnref20" style="mso-footnote-id: ftn20;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[20]</span></span></span></span></a></span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-family: "symbol"; font-size: 10pt; margin: 0px;"><span style="margin: 0px;">·</span></span><span style="font-size: 10pt; margin: 0px;"> It was David’s desire to build the temple, not God’s,
but God granted his request for the temple. However, David was not to build it,
it was to be built by Solomon.<a href="file:///F:/BLOGS/stephen03.doc#_ftn21" name="_ftnref21" style="mso-footnote-id: ftn21;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[21]</span></span></span></span></a></span></div>
<br />
<span style="font-size: 10pt; margin: 0px;">God is not limited to the temple. “<i style="mso-bidi-font-style: normal;">However, the <span style="margin: 0px;">Most
High</span> does not dwell in [houses] made by [human] hands; as the prophet
says: ‘Heaven is My throne, and earth is the footstool of My feet; What kind of
house will you build for Me?’ says the Lord, ‘Or what place is there for My
repose? Was it not My hand which made all these things?</i>’’ (7:48-50). The
word “<i style="mso-bidi-font-style: normal;">However</i>” is a transition word.
It shifts the focus to the God. The principle is clear—God does not dwell in
houses made with human hands. He cannot be confined to a place. How can the
creator be confined <span style="margin: 0px;">to</span> the creation? Even
Solomon the builder of the temple recognized this—1 Kings 8:27-30. However, the
quote Stephen uses is from Isa.66:1. It stresses God’s sovereignty and
imminence.<span style="margin: 0px;"> </span>Longenecker points out,</span><br />
<br />
<div style="margin: 0px 48px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">“</span><span style="font-family: "arial narrow" , sans-serif; font-size: 10pt; margin: 0px;">Judaism never taught that God actually lived in the
temple or was confined to its environs to spoke of his ‘Name’ and presence as
being there. In practice, however, this concept was often denied. This would
especially appear so to <span style="margin: 0px;">Stephen</span> when
further divine activity was refused out-of-hand by the people in their
preference for God’s past revelation and redemption as symbolized in the
existence of the temple</span><span style="font-size: 10pt; margin: 0px;">.”<a href="file:///F:/BLOGS/stephen03.doc#_ftn22" name="_ftnref22" style="mso-footnote-id: ftn22;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[22]</span></span></span></span></a></span></div>
<br />
<div style="margin: 0px;">
<span style="font-size: 10pt; margin: 0px;">Stephen is reminding them
that the temple was not the primary site of God and His work. In this <span style="margin: 0px;">speech,</span> he is emphasizing that many of the
great revelations taken place outside the land and before the temple. God’s
work and <span style="margin: 0px;">person</span> <span style="margin: 0px;">are</span> above it and not confined to it. Their history does not bear
out their disproportionate sense of devotion or reverence for this location of
granite stones. The words of Jesus about the temple being desolate can almost
be heard in Stephens words (cf. Matt. 23:37-39). They worshiped the temple, not
the God of the temple is the point that Stephen is making (cf. 7:43). They put
the place before the person.</span></div>
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<div style="margin: 0px;">
<br /></div>
<br />
<div style="margin: 0px;">
<span style="font-family: "calibri light" , sans-serif; font-size: 9pt; margin: 0px;">To be continued… </span></div>
<br />
<div style="mso-element: footnote-list;">
<br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/stephen03.doc#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[1]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Keener, ACTS, 1373, slighted edited</span><span style="font-size: x-small;">. </span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/stephen03.doc#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[2]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"> Bock, BECNT: ACTS,
290. </span></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/stephen03.doc#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[3]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"> John Phillips,
EXPLORING ACTS, [Kregel, <st1:place w:st="on"><st1:city w:st="on">Grand Rapids</st1:city></st1:place>,
1986], 150</span></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/stephen03.doc#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span style="margin: 0px;"><span style="font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 8pt; margin: 0px;">[4]</span></span></span></span></span></a><span style="font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span></span><span style="font-family: "koine"; font-size: 8pt; margin: 0px;">Aveilato </span><span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">means
to lift up or to murder.</span></div>
</div>
<div id="ftn5" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/stephen03.doc#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[5]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"> Utley, ACTS,
103.</span></div>
</div>
<div id="ftn6" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/stephen03.doc#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[6]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Larkin, ACTS, 112.</span></div>
</div>
<div id="ftn7" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/stephen03.doc#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[7]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Bock, BECNT, ACTS, 291; Knowling, EBC: ACTS,
183.</span></div>
</div>
<div id="ftn8" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/stephen03.doc#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[8]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Knowling, EBC: ACTS, 189.</span></div>
</div>
<div id="ftn9" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/stephen03.doc#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[9]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Lenski, ACTS, 277.</span></div>
</div>
<div id="ftn10" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/stephen03.doc#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[10]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Constable, ACTS, 108.</span></div>
</div>
<div id="ftn11" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px; text-indent: -0.5in;">
<a href="file:///F:/BLOGS/stephen03.doc#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[11]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Ibid, 294.</span></div>
</div>
<div id="ftn12" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px; text-indent: -0.5in;">
<a href="file:///F:/BLOGS/stephen03.doc#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[12]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"> <span style="margin: 0px;"> </span>Peterson, PNTC: ACTS, <span style="margin: 0px;"> </span>257, fn 49; Lenski, ACTS, 284. Wallace remarks
that these types of pronouns would normally be deleted in translation, but “at
times, it has great rhetorical power and the English should reflect this,” BEYOND
THE BASICS, 329-330. This is the case here.</span></div>
</div>
<div id="ftn13" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/stephen03.doc#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[13]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Schrenk, “Qelw,” (Kittle) THEOLOGICAL
DICTIONARY OF THE NEW TESTAMENT, 3:52.</span></div>
</div>
<div id="ftn14" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/stephen03.doc#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[14]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Lenski, ACTS, 288.</span></div>
</div>
<div id="ftn15" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/stephen03.doc#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[15]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Bruce, NICNT: ACTS, 144.</span></div>
</div>
<div id="ftn16" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/stephen03.doc#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[16]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Unger, “Moloch,” THE NEW UNGER’S BIBLE
DICTIONARY, 488.</span></div>
</div>
<div id="ftn17" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/stephen03.doc#_ftnref17" name="_ftn17" style="mso-footnote-id: ftn17;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[17]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Thompson, J. A., “Molech,” THE ILLUSTRATED
BIBLE DICTIONARY, 2:1018.</span></div>
</div>
<div id="ftn18" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/stephen03.doc#_ftnref18" name="_ftn18" style="mso-footnote-id: ftn18;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[18]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Larkin, ACTS 117.</span></div>
</div>
<div id="ftn19" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/stephen03.doc#_ftnref19" name="_ftn19" style="mso-footnote-id: ftn19;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[19]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Bruce, NICNT: 145, fn 70.</span></div>
</div>
<div id="ftn20" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/stephen03.doc#_ftnref20" name="_ftn20" style="mso-footnote-id: ftn20;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[20]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Bock, BECNT: ACTS, 301 points out that many
see verses 44-45 as a transition into the time of David.</span></div>
</div>
<div id="ftn21" style="mso-element: footnote;">
<div style="margin: 0px 0px 0px 48px; text-indent: -0.5in;">
<a href="file:///F:/BLOGS/stephen03.doc#_ftnref21" name="_ftn21" style="mso-footnote-id: ftn21;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[21]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Bruce, NICNT: ACTS, `50-151 seems to take the
view that the argument of Stephen is the temple was inferior tor the tabernacle;
that the <st1:city w:st="on">Temple</st1:city>’s permanence halted the advance
of the divine plan for <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>.
This view is not the point of Stephen’s speech. </span></div>
</div>
<div id="ftn22" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/stephen03.doc#_ftnref22" name="_ftn22" style="mso-footnote-id: ftn22;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[22]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Longenecker, EBC: ACTS, 9:346.</span></div>
</div>
</div>
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike>James Grayhttp://www.blogger.com/profile/15584034652219923967noreply@blogger.com0tag:blogger.com,1999:blog-8157446790830322724.post-90535433636982284422018-02-13T15:23:00.000-05:002018-02-13T15:23:31.677-05:00Review: Farewell Discourse
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<br /></div>
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<div style="line-height: 200%; margin: 0px; text-indent: 0in;">
D.A.
Carson, THE FAREWELL DISCOURSE AND FINAL PRAYER OF JESUS, An Evangelical
Exposition of John 14-17; Grand Rapids MI, Baker Books, 2017, 236 pages.</div>
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<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjdH2zOnggIFAVjpMMAoZjJFk_fdXSPm-QjFpM_1uSbVSMo97_l-9PpOHj975MQ7o_MNn3oLvB3n2kR1Nq3lzeiqc9kejvDgLLNcZ22oWWJb4Yb3CYJ3LsFPv4iositomC651nLsuwwuwI/s1600/075902.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="400" data-original-width="259" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjdH2zOnggIFAVjpMMAoZjJFk_fdXSPm-QjFpM_1uSbVSMo97_l-9PpOHj975MQ7o_MNn3oLvB3n2kR1Nq3lzeiqc9kejvDgLLNcZ22oWWJb4Yb3CYJ3LsFPv4iositomC651nLsuwwuwI/s320/075902.jpg" width="207" /></a></div>
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<div style="line-height: 200%; margin: 0px; text-indent: 0in;">
I
must concede that I was concerned about this book when asked to review it.
After his find work on a Commentary on John, I was concerned that it was mainly
a repeat of the commentary. That concern was quickly dispelled. While the
commentary is academic and technical, this work is the none technical. It is a
prime example of Exposition in comparison to the academic work. The author
tells us that these were addresses given at several conferences.<span style="margin: 0px;"> </span>They <span style="margin: 0px;">were given</span>
not so much to fulfill an academic need, but more for a general audience and to
give a <span style="margin: 0px;">basic</span> understanding. </div>
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<br /></div>
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<div style="line-height: 200%; margin: 0px; text-indent: 0in;">
He
guides us through the discourse and prayer more as a skilled preacher that a
highly required teacher. I found it heartwarming and helpful. It is a very good
exposition of the passage. Understandable. Useful. Encouraging.</div>
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<div style="line-height: 200%; margin: 0px; text-indent: 0in;">
Dr.
Carson does not sacrifice the difficult on the altar of practicality. His
chapter of the humanity and deity of Christ is well explained. He warns us not
to go outside what Scripture teaches, as well as, things so subline they are
outside our theological formulation and our explanation is inadequate.<span style="margin: 0px;"> </span></div>
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If
I have a <span style="margin: 0px;">criticism</span> at all of this work it
is twofold: (1) It center upon the farewell discourse but is light on the
prayer of Jesus. It is somewhat unbalanced between the two. (2) His language is
at times difficult for the average person. However, these do not take away <span style="margin: 0px;">from</span> the overall worth of the book.</div>
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<div style="line-height: 200%; margin: 0px; text-indent: 0in;">
Anyone
looking to study this section without wading through a heavier work, it is
would be helpful. Would be ideal for help in a series of sermons or a Sunday
teacher who is teaching the subject. It would be good and enjoyable for general
reading. Worthy <span style="margin: 0px;">of</span> any library. </div>
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<div style="line-height: 200%; margin: 0px; text-indent: 0in;">
<span style="font-size: 8pt; line-height: 200%; margin: 0px;">Thanks to Baker Books are the cope in
return for the review. The review is my opinion.</span></div>
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike>James Grayhttp://www.blogger.com/profile/15584034652219923967noreply@blogger.com0tag:blogger.com,1999:blog-8157446790830322724.post-43790608760509075152018-02-09T11:03:00.000-05:002018-02-09T11:14:27.791-05:00Stephen 002<br />
<div style="margin: 0px;">
<b><span style="color: black; font-family: "&quot" , serif; font-size: 18pt; margin: 0px;">Martyrdom of Stephen— Acts 6:8-8:3</span></b><span style="color: black; font-family: "arial" , sans-serif; font-size: 11pt; margin: 0px;"><span style="margin: 0px;"> </span>By Pastor Jim Gray</span></div>
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<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjLVJeKXIdBS1G5dc6CuwRgKDZpZtTEc_McMxtIaoAu24uAbirbaS1OwrWAsRD54x06izWpq-hJeqIVQNO-9g4OR_k6sABpyXKDJZ1Sa78yn0ylC_1JcxwwwH7heaFoBKSJzGQ5kGvKE9k/s1600/stephen.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="300" data-original-width="166" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjLVJeKXIdBS1G5dc6CuwRgKDZpZtTEc_McMxtIaoAu24uAbirbaS1OwrWAsRD54x06izWpq-hJeqIVQNO-9g4OR_k6sABpyXKDJZ1Sa78yn0ylC_1JcxwwwH7heaFoBKSJzGQ5kGvKE9k/s1600/stephen.jpg" /></a></div>
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<span style="font-size: 14pt; margin: 0px;">Part 2. The Speech of Stephen 7:1-16</span></div>
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<span style="font-size: 10pt; margin: 0px;">The speech of Stephen to the Sanhedrin is the longest
speech in the book of Acts. This alone makes it significant. It is critical to
the development of the story of Acts and is another appeal by the Holy Spirit
to Israel concerning rejection of the Messianic kingdom. It is rooted in
history and is a call to Israel not to repeat their history and enter into a
new history. It is not so much a defense but an offensive indictment against
the national leadership. <st1:place w:st="on">Harrison</st1:place> points out
that it is different from earlier speeches in Acts “</span><span style="font-family: "arial narrow" , sans-serif; font-size: 10pt; margin: 0px;">in that Christ
is not prominent, being introduced only at the end (v. 52) and then not by name</span><span style="font-size: 10pt; margin: 0px;">.”<a href="file:///F:/BLOGS/Martyrdom%20of%20Stephen%2002.doc#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[1]</span></span></span></span></a> The
main theme of Stephen is that of rejection by the nation of God’s prophets and
message. The sermon deals with Israel, not the Gentiles. It denotes Israel’s
continued rejection and opposition to God’s opportunity of grace. Lenski titles
the speech: “</span><span style="font-family: "arial narrow" , sans-serif; font-size: 10pt; margin: 0px;">God’s
Grace is met by <st1:place w:st="on"><st1:country-region w:st="on">Israel</st1:country-region></st1:place>’s
Disobedience.</span><span style="font-size: 10pt; margin: 0px;">”<a href="file:///F:/BLOGS/Martyrdom%20of%20Stephen%2002.doc#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[2]</span></span></span></span></a>
His speech demonstrates the reversal of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>’s condition from what God
intended. Keener diagrams the reversal this way:<a href="file:///F:/BLOGS/Martyrdom%20of%20Stephen%2002.doc#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[3]</span></span></span></span></a></span></div>
<br />
<div align="center" style="margin: 0px; text-align: center;">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 10pt; margin: 0px;">Abraham<span style="margin: 0px;">
</span><span style="margin: 0px;"> </span>Israel</span></b></div>
<br />
<table border="1" cellpadding="0" cellspacing="0" style="border-collapse: collapse; border-image: none; border: medium; margin: 0px 0px 0px 31.2px;">
<tbody>
<tr style="mso-yfti-firstrow: yes; mso-yfti-irow: 0;">
<td style="background-color: transparent; border-image: none; border: 1.33px solid rgb(0, 0, 0); margin: 0px; padding: 0in 5.4pt; width: 2.75in;" valign="top" width="264"><div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">God “resettled” Abraham (7:4)</span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-image: none; border-style: solid solid solid none; border-width: 1.33px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 2.75in;" valign="top" width="264"><div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">God “resettled” <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region> by exile (7:43)</span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 1;">
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-image: none; border-style: none solid solid; border-width: 0px 1.33px 1.33px; margin: 0px; padding: 0in 5.4pt; width: 2.75in;" valign="top" width="264"><div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">Abraham’s descendants should worship God (7:7)</span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 2.75in;" valign="top" width="264"><div style="margin: 0px; text-align: justify;">
<st1:country-region w:st="on"><st1:place w:st="on"><span style="font-size: 10pt; margin: 0px;">Israel</span></st1:place></st1:country-region><span style="font-size: 10pt; margin: 0px;"> worships idolatrously (7:42)</span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 2; mso-yfti-lastrow: yes;">
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-image: none; border-style: none solid solid; border-width: 0px 1.33px 1.33px; margin: 0px; padding: 0in 5.4pt; width: 2.75in;" valign="top" width="264"><div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">God grants the covenant of Circumcision (7:8)</span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 2.75in;" valign="top" width="264"><div style="margin: 0px;">
<span style="font-size: 10pt; margin: 0px;">The
covenant-breaking accusers have uncircumcised hearts (7:51). </span></div>
</td>
</tr>
</tbody></table>
<br />
<div style="margin: 0px; text-align: justify;">
<br /></div>
<br />
<div style="margin: 0px; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 10pt; margin: 0px;">Message of
Stephen—7:1-53</span></b></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">First,
there is an invitation to Stephen by the question, “<i style="mso-bidi-font-style: normal;">Are these things so?</i>” (7:1). This question was posed to him by the
High Priest concerning the charges against him. The High Priest was Caiaphas.
It opened the door for Stephen to give his defense, which Stephen gladly step
through to give the message of God. He responds with the following speech.</span></div>
<div style="margin: 16px 0px 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">A Call to Listen—7:1-2a</span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">“<i style="mso-bidi-font-style: normal;">Hear me,
brethren and fathers!</i>” (7:2a). The call to pay special attention to what he
is going to say is an imperative. Who is to listen are the “<i style="mso-bidi-font-style: normal;">brothers and fathers</i>.” Both terms indicate
Jewish listeners with a common heritage. Both knew and revered the acts of God
through the nation in history. The speech is presented as a review of common
history, but he introduces a personal element with phrases “<i style="mso-bidi-font-style: normal;">in which you are now living”</i> (7:4), and
“<i style="mso-bidi-font-style: normal;">you</i>” (7:38). In using the pronoun, <i style="mso-bidi-font-style: normal;">you</i>, he is distinguishing the leaders
from the believing remnant.</span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">The Abrahamic Covenant—7:2b-8</span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">Stephen begins with the beginning and the foundation
of the nation—Abraham and the Covenant (Gen. 12:1-3). The Abrahamic covenant is
the foundational promises; all other covenants are extensions of this covenant.
He recounts the events. </span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">He begins with God. “<i style="mso-bidi-font-style: normal;">The God of glory appeared to our father Abraham when he was in
Mesopotamia, before he lived in <st1:place w:st="on"><st1:city w:st="on">Haran</st1:city></st1:place>.
And said to him, ‘Leave your country and your relatives, and come into the land
that I will show you’”</i> (7:2b-3). God spoke to Abraham in Mesopotamia, not
Canaan. It is a contrast and challenge to traditional thinking of the time that
revelation was confined to the land and the temple.<a href="file:///F:/BLOGS/Martyrdom%20of%20Stephen%2002.doc#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[4]</span></span></span></span></a> The
land of Israel was a place of special pride to the leadership of the nation,
believing the land was true orthodoxy was bound to being in the land. Stephen
is making a sharp contrast, pointing out that orthodoxy is not limited to
Israel, and can be found outside the land. The history of Israel were
immigrants (Abraham, Joseph, and Moses). He understands Genesis 11:31-12:3 as
indicating God already appeared to Abraham before <st1:place w:st="on">Harran</st1:place>.
The phrase “God of glory” indicates God’s glory appearing to Abraham, which is
a divine visitation. It marks the grace of God being shown to this idol
worshipper (cf. Deut. 26:5). God called Abraham while in Ur to go to a land he
will be shown. In truth, the process of the beginning of the salvation of <st1:place w:st="on"><st1:country-region w:st="on">Israel</st1:country-region></st1:place>
began outside the land. This is an important point in the argument of Stephen. </span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">There are a number of difficulties to the chronology
within Stephens’s speech. The first one is given in Genesis 12:1 and implies by
its juxtaposition with verse 2 that this command came to Abraham while in
Mesopotamia, before living in Haran, whereas Genesis implies it came in Harran.
A solution to this problem is best given by Peterson, who writes:</span></div>
<br />
<div style="margin: 0px 48px; text-align: justify;">
<span style="font-family: "arial narrow" , sans-serif; font-size: 10pt; margin: 0px;">If Genesis
11:31-32 gives background information about Abram’s family and homeland and
12:1-3 sets out the divine word that prompted his journey, there is no
conflict. Even though the LXX of Genesis 12:1 (‘<i style="mso-bidi-font-style: normal;">and the Lord said’</i>) implies a simple sequence from the events
described in chapter 11, Stephen could have been influenced by a tradition of
interpretation that allowed for a harmonization with Genesis 15:7; Joshua
14:2-3, and Nehemiah 9:7. His understanding is that God first spoke to Abraham
in <st1:place w:st="on"><st1:city w:st="on">Ur</st1:city></st1:place> and that
God was thus the initiator and director of the whole process of salvation from
the very beginning.<a href="file:///F:/BLOGS/Martyrdom%20of%20Stephen%2002.doc#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 10pt; margin: 0px;">[5]</span></span></span></span></a>
</span><span style="font-size: 10pt; margin: 0px;"></span></div>
<br />
<div style="margin: 16px 0px 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">Therefore, in obedience to God, Abraham “<i style="mso-bidi-font-style: normal;">left the land of the Chaldeans and settle in
<st1:place w:st="on">Harran</st1:place></i>” (7:4). The land of the Chaldeans
is synonymous with <st1:place w:st="on">Mesopotamia</st1:place>. He left <st1:city w:st="on">Ur</st1:city> and stayed in <st1:place w:st="on">Harran</st1:place>
until the death of his father. Then God sent him on to the land of promise.
Stephen makes a direct connection with God’s revelation and promise to Abraham
in Mesopotamia and his listeners concerning “<i style="mso-bidi-font-style: normal;">this land where you are now living.</i>” This reinforces the idea that
revelation was not confined to the land and the temple. In +fact, the
revelation came outside the land. By this emphasis, Stephen is in a sense paving
the way for the gospel to go beyond the borders of Israel by Peter and later
Paul. God is not confined by borders.</span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">This verse presents another problem of chronology. The
text of Stephen’s speech says Abraham left <st1:city w:st="on"><st1:place w:st="on">Haran</st1:place></st1:city> after the death of father, whereas
Genesis 11:26-12:4 indicates his death was after Abraham’s departure. Terah was
said to be 205 when he died. If Abraham was born when he was 70, Terah would
have been 145 when Abraham left <st1:city w:st="on"><st1:place w:st="on">Haran</st1:place></st1:city>
at the age of 75. Two possible solutions have been suggested: First, there has
been the suggestion in that Stephen was following the Samaritan Pentateuch
which gives Terah’s age as 145 when he died. This suggestion compromises a high
view of Scripture, and is not very satisfying. The second and better suggestion
is that Abraham may have not been the oldest son, although listed first in the
Genesis text. Larkin holds this, saying:</span></div>
<br />
<div style="margin: 0px 48px; text-align: justify;">
<span style="font-family: "arial narrow" , sans-serif; font-size: 10pt; margin: 0px;">If we take
Abraham not as Terah’s eldest but as his youngest son, though he is mentioned
first because of his prominence in the narrative, it is possible to propose
that he was born sometime after Terah was seventy, even sixty years later—that
is, when he was 130. This would account for the missing sixty years and harmonize
the passages.<a href="file:///F:/BLOGS/Martyrdom%20of%20Stephen%2002.doc#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 10pt; margin: 0px;">[6]</span></span></span></span></a></span><span style="font-size: 10pt; margin: 0px;"></span></div>
<br />
<div style="margin: 16px 0px 0px; text-align: justify;">
<i style="mso-bidi-font-style: normal;"><span style="font-size: 10pt; margin: 0px;">“But He gave
him no inheritance in it, not even a foot of ground, and [yet], even when he
had no child, He promised that He would give it to Him as a possession, and to
his descendants after him”</span></i><span style="font-size: 10pt; margin: 0px;"> (7:5). This
reinforces the idea that promise and faith go together; however, it is to be
supplemented by obedience. When all seems impossible, God promised and Abraham
believed, even though he had no inheritance, and no child. All He had was God’s
promise in which he believed and acted upon it. Obedience was a reaction to the
promise and faith. He had faith that God would grant the land and give Him a
child (cf. Gen. 12:7; 17:8, 15:6). He knew God was faithful to His word. The
reference to inheritance and not having a foot of ground refers to Abraham as a
nomad, wondering up and down the land, but not having settled in the land. In
Genesis 23 Abraham did obtain the <st1:place w:st="on"><st1:placetype w:st="on">cave</st1:placetype>
of <st1:placename w:st="on">Machpelah</st1:placename></st1:place>, but did not
gain full custody of the land of promise. It was only a burial place. Although
realization never came to Abraham, the promise was for his future descendants;
a guarantee of eschatological promise and possession of the land. </span></div>
<br />
<i style="mso-bidi-font-style: normal;"><span style="font-size: 10pt; margin: 0px;">“But God
spoke to this effect, that his ‘descendants would be aliens in a foreign land,
and they would be enslaved and mistreated for four hundred years. And whatever
nation to which they will be in bondage I Myself will judge’ said God, ‘and
after that they will come out and serve Me in this place’” (7:6-7).</span></i><span style="font-size: 10pt; margin: 0px;"> This is a prophetic quote of Genesis 15:13-14, and a
fragment of Exodus 3:12. “</span><span style="font-family: "arial narrow" , sans-serif; font-size: 10pt; margin: 0px;">Employment of a fragment from one text to interpret
another was common Jewish practice,</span><span style="font-size: 10pt; margin: 0px;">”
notes Peterson.<a href="file:///F:/BLOGS/Martyrdom%20of%20Stephen%2002.doc#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[7]</span></span></span></span></a> Stephen
clearly refers of the bondage that took place in <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region> and lasted 400 years. The
time reference has caused some confusion among Bible students, since Exodus
12:40 has 430 years. Some hold that the 400 years is a rounded number.<a href="file:///F:/BLOGS/Martyrdom%20of%20Stephen%2002.doc#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[8]</span></span></span></span></a>
Others take it more precise. Constable suggests in the following chart how the
numbers for the Exodus should be taken:<a href="file:///F:/BLOGS/Martyrdom%20of%20Stephen%2002.doc#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[9]</span></span></span></span></a></span><br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-size: x-small;">Israel in Egypt</span></div>
<div class="separator" style="clear: both; text-align: center;">
<span style="font-size: x-small;"><br /></span></div>
<div class="separator" style="clear: both; text-align: center;">
<span style="font-size: x-small;">1875 1845 1446 1396</span></div>
<div class="separator" style="clear: both; text-align: left;">
<span style="font-size: x-small;"> ----------------------------------------------------------------</span></div>
<div class="separator" style="clear: both; text-align: left;">
<span style="font-size: x-small;"> </span><span style="font-size: x-small;">430 year sojourn in Egypt [Gal. 3:17]</span></div>
<div class="separator" style="clear: both; text-align: left;">
<span style="font-size: x-small;"><br /></span></div>
<div class="separator" style="clear: both; text-align: left;">
<span style="font-size: x-small;"> --------------------------------------------</span></div>
<div class="separator" style="clear: both; text-align: left;">
<span style="font-size: x-small;"> 400 years in Bondage [Gal. 15:13]</span></div>
<div class="separator" style="clear: both; text-align: left;">
<span style="font-size: x-small;"><br /></span></div>
<div class="separator" style="clear: both; text-align: left;">
<span style="font-size: x-small;"> ------------------------------------------------------------------</span></div>
<div class="separator" style="clear: both; text-align: left;">
<span style="font-size: x-small;"> "About" 450 years of Bondage, wondering, </span></div>
<div class="separator" style="clear: both; text-align: left;">
<span style="font-size: x-small;"> & conquest [Acts 13;19-20]</span></div>
<div class="separator" style="clear: both; text-align: left;">
| | | |</div>
<div class="separator" style="clear: both; text-align: left;">
Jacob Israel Exodus Conquest</div>
<div class="separator" style="clear: both; text-align: left;">
moves to enslaved</div>
<div class="separator" style="clear: both; text-align: left;">
Egypt</div>
<div style="margin: 16px 0px 0px 48px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;"></span><span style="font-size: x-small;"></span></div>
<br />
<div style="margin: 16px 0px 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">The unfolding of God’s plan for <st1:country-region w:st="on">Israel</st1:country-region> began way before the people went into <st1:place w:st="on">Canaan</st1:place>. It began with Abraham who was given the sign of
relationship in the covenant of circumcision. “<i style="mso-bidi-font-style: normal;">And He gave him the covenant of circumcision; and so [Abraham] became
the father of Isaac, and circumcised him on the eight day; and Isaac [became
the father of] Jacob, and Jacob [of] the twelve patriarchs</i>” (7:8).
Circumcision was the seal and sign of the covenant made with Abraham. It
confirmed the promise of God. Necessitated in this promise was not just
deliverance, but also judgment upon those who cursed Abraham and his seed (v.6-7).
The sign was carried on with the patriarchs and the tribes showing that the
promise stood. </span></div>
<br />
<span style="font-size: 10pt; margin: 0px;">God’s Faithfulness to His Covenant and People—7:9-16</span><br />
<br />
<span style="font-size: 10pt; margin: 0px;">“<i style="mso-bidi-font-style: normal;">The patriarchs
became jealous of Joseph and sold him into <st1:place w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place>. [Yet] God was with him, and
rescued him from all his afflictions, and granted him favor and wisdom in the
sight of Pharaoh, king of <st1:country-region w:st="on">Egypt</st1:country-region>,
and he made him governor over <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>
and all his household”</i> (7:9-10). Again God was faithful in the life of His
people outside the land and the temple even when they are not. This is clearly
seen in the structure of verses 9-10:</span><br />
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;"><u>Cause</u>: Patriarchs became jealous of Joseph</span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;"><span style="margin: 0px;"> </span><u>Action</u>:
Sold Joseph into bondage</span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;"><u>Cause</u>: Yet God was with him</span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;"><span style="margin: 0px;"> </span><u>Action</u>:
Rescued him</span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;"><u>Cause:</u> Granted him grace (favor) and wisdom before
Pharaoh</span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;"><span style="margin: 0px;"> <u> </u></span><u>Action:</u>
appointed him governor</span></div>
<br />
<div style="margin: 16px 0px 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">God revealed Himself in Mesopotamia and to Joseph in <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>—outside
the land—emphasizing the working of God is unrestricted as to location. Stephen
takes up the history of the nation in <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>. God worked on behalf of His
people by grace. While the patriarchs sold Joseph and rejected him, God saved
and empowered him. This is to support his point that the leadership is
rejecting the chosen one, just as was Joseph. </span></div>
<br />
<span style="font-size: 10pt; margin: 0px;">God’s promise to judge the oppressors of His people
originated in the Abrahamic Covenant. Could it be that Stephen is bringing this
up because now the leadership of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region> was the oppressors? They
have rejected God, crucified the Son, and now hardening their heart to the
Spirit, in rejecting the risen Christ. As God judged His people’s oppression,
as now they are the oppressors—prohibiting preaching, beating, and
arresting—the true people of God (believers, i.e. the remnant), are they not
now setting themselves up to be judged? Stephen is making the parallel between
them and <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>.
They handed over Jesus, just as they had handed over Joseph in like fashion is
the allusion: thereby, setting up the circumstances for judgment. This judgment
was a physical famine in Canaan and <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region> in the days of the fathers
(7:11). The word for food means folder for animals or food for man. Bock says
it “</span><span style="font-family: "arial narrow" , sans-serif; font-size: 10pt; margin: 0px;">may
suggest that not even the worst kind of food was available.</span><span style="font-size: 10pt; margin: 0px;">”<a href="file:///F:/BLOGS/Martyrdom%20of%20Stephen%2002.doc#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[10]</span></span></span></span></a> The
parallel is obvious; rejection brought spiritual famine that will lead to the
physical destruction of the city and temple. God responds to rejection with
retribution (judgment). </span><br />
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">“<i style="mso-bidi-font-style: normal;">But when Jacob
heard that there was grain in <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>,
he sent our fathers [there] the first time. On the second [visit] Joseph made
himself known to his brothers, and Joseph’s family was disclosed to Pharaoh.
Then Joseph sent [word] and invited Jacob his father and all his relatives to
come to him, seventy-five persons [in all]. And Jacob went down to <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region> and [there]
He and our fathers died. [From there] they were removed to Shechem and laid in
the tomb which Abraham had purchased from a sum on money from the sons of Hamor
in Shechem.</i>” (7:11-16). There are two primarily purposes here in Stephens
speech:<a href="file:///F:/BLOGS/Martyrdom%20of%20Stephen%2002.doc#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[11]</span></span></span></span></a>
First, it shows a remarkable similarity between Joseph and Jesus. Both were
rejected and became Saviors of their people. Baker’s comments:</span></div>
<br />
<div style="margin: 0px 48px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">“</span><span style="font-family: "arial narrow" , sans-serif; font-size: 10pt; margin: 0px;">Joseph is nowhere called a type of Christ, but the
events of his life so parallel those of Christ that it can hardly be doubted
that Stephen considered him to be one. Joseph was ordained of God to be the
leader of His people, but his brethren conspired against him and figuratively
put him to death. In the meantime, Joseph rose up from the pit where his
brothers had thrown him, became the savior of the known world and was exalted
at the right hand of the King. At the second time, corresponding to the second
coming of Christ, Joseph revealed himself to his brothers, forgave them, and
established them in the most fruitful place in the land.</span><span style="font-size: 10pt; margin: 0px;">”<a href="file:///F:/BLOGS/Martyrdom%20of%20Stephen%2002.doc#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "times new roman" , serif; font-size: 10pt; margin: 0px;">[12]</span></span></span></span></a></span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-size: 10pt; margin: 0px;">Second, it shows the miraculously preserving and
faithfulness of God to his people. Even in great famine, God provided a way for
his people to survive as a people, even before they were a nation. Through
Joseph the grace and kindness of God was demonstrated to His brethren.</span></div>
<br />
<div style="margin: 0px; text-align: justify;">
<br /></div>
<br />
<div style="margin: 0px; text-align: justify;">
<span style="font-family: "calibri light" , sans-serif; font-size: 8pt; margin: 0px;">to
be continued…</span></div>
<br />
<div style="mso-element: footnote-list;">
<br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/Martyrdom%20of%20Stephen%2002.doc#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[1]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span><st1:place w:st="on">Harrison</st1:place>,
ACTS, 120</span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/Martyrdom%20of%20Stephen%2002.doc#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[2]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Lenski, ACTS,<span style="margin: 0px;">
</span>260.</span></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/Martyrdom%20of%20Stephen%2002.doc#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[3]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Keener, ACTS, 1357, lightly edited.</span></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/Martyrdom%20of%20Stephen%2002.doc#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[4]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Peterson, PNTC: ACTS, 248; Keener, BIBLE
BACKGROUND, 340.</span></div>
</div>
<div id="ftn5" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/Martyrdom%20of%20Stephen%2002.doc#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[5]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Ibid, 271-272.</span></div>
</div>
<div id="ftn6" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/Martyrdom%20of%20Stephen%2002.doc#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[6]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Larkin, TNTC: ACTS, 107. </span></div>
</div>
<div id="ftn7" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/Martyrdom%20of%20Stephen%2002.doc#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[7]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Peterson, PNTC: ACTS, 250.</span></div>
</div>
<div id="ftn8" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/Martyrdom%20of%20Stephen%2002.doc#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[8]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Bock, BECNT: ACTS, 284.</span></div>
</div>
<div id="ftn9" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/Martyrdom%20of%20Stephen%2002.doc#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[9]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Constable, ACTS, 103.</span></div>
</div>
<div id="ftn10" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/Martyrdom%20of%20Stephen%2002.doc#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[10]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Bock, BECNT: ACTS, 287.</span></div>
</div>
<div id="ftn11" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/Martyrdom%20of%20Stephen%2002.doc#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[11]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Constable, ACTS, 104</span></div>
</div>
<div id="ftn12" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/BLOGS/Martyrdom%20of%20Stephen%2002.doc#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;">[12]</span></span></span></span></span></a><span style="font-family: "arial narrow" , sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Baker, ACTS, 41-42.</span></div>
</div>
</div>
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike>James Grayhttp://www.blogger.com/profile/15584034652219923967noreply@blogger.com0tag:blogger.com,1999:blog-8157446790830322724.post-1788961542586121292018-02-02T17:28:00.000-05:002018-02-02T17:28:02.361-05:00Stephen--Part 1
<br />
<div style="margin: 0px 0px 0px 48px;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Minion Pro",serif; margin: 0px;"><span style="font-size: x-large;">Martyrdom of Stephen—
Acts 6:8-8:3</span></span></b><span style="font-size: x-large;"></span></div>
<div style="margin: 0px 0px 0px 48px;">
<span style="font-size: 11pt; margin: 0px;">By Pastor Jim Gray</span></div>
<br />
<div style="margin: 0px 0px 0px 48px;">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgQ239CmYroq_WNOkKu1foQWNChMNoXsc5UAzMYxKxI8jFU8ZRb0XZXZ3HS6qqj9OGImvHtu8jRew__OwpzO2Bf8S5W0tPO-SYAjSsYpyfZfQ3dnSDDyc5Mj1cW3Oc43IeuoMiD9bAOzTA/s1600/Stephen__C-696.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="544" data-original-width="400" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgQ239CmYroq_WNOkKu1foQWNChMNoXsc5UAzMYxKxI8jFU8ZRb0XZXZ3HS6qqj9OGImvHtu8jRew__OwpzO2Bf8S5W0tPO-SYAjSsYpyfZfQ3dnSDDyc5Mj1cW3Oc43IeuoMiD9bAOzTA/s320/Stephen__C-696.jpg" width="235" /></a></div>
<br />
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="font-family: "Minion Pro",serif; font-size: 14pt; margin: 0px;">Part 1: The Maligning
of Stephen—6:8-15.</span></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="font-family: "Minion Pro",serif; font-size: 11pt; margin: 0px;">One of the great
turning points in Acts is the martyrdom of Stephen. Until this point the
ministry of early Acts <span style="margin: 0px;">was</span> to the Jews
only, after Stephen it was to devout people. Now the vision of Peter came to
deny any unclean thing. The ministry starts to go to devote people <span style="margin: 0px;">living in</span> other lands (i.e., Cornelius). The
emphasis is on the continued and progressive rejection by the leadership of the
nation of Israel. The progression of hostility against the offer has
intensified from a <span style="margin: 0px;">warning</span> (4:21) to
whipping (5:40) and now to murder (7:40). The maligning of Stephen can be
divided into three areas:</span></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Minion Pro",serif; font-size: 11pt; margin: 0px;">The
ministry of Stephen (6:8).<span style="margin: 0px;"> </span></span></b></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="font-family: "Minion Pro",serif; font-size: 11pt; margin: 0px;">The first thing we
notice about Stephen is his empowerment. He is <i style="mso-bidi-font-style: normal;">full of grace and power</i>. Grace is often connected by the word gift,
because a gift is the grace empowerment for a task (I Cor. 7:1; 12:4, 7, 9;
Eph. 4:7; 1 Tim. 4:14). His empowerment is displayed in his “<i style="mso-bidi-font-style: normal;">performing great wonders and signs among the
people</i>.” Luke uses this phrase to draw special attention to Stephen. So
far, Jesus and the apostles were the only ones with this empowerment in Acts
(cf. 2:22, 43, 5:12). Luke reminds us that these signs and wonders <span style="margin: 0px;">were</span> “<i style="mso-bidi-font-style: normal;">among
the people</i>,” a reference to the nation Israel. Significant because God is
still dealing exclusively with the nation of Israel (Acts 2:47; 3:9, 11-12. 23;
4:1-2, 8, 10, 17, 21; 5:12-13, 20, 25-26, 34).</span></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Minion Pro",serif; font-size: 11pt; margin: 0px;">A clash</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Minion Pro",serif; font-size: 11pt; margin: 0px;"> with Stephen—6:9-10</span></b><span style="font-family: "Minion Pro",serif; font-size: 11pt; margin: 0px;">.</span></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="font-family: "Minion Pro",serif; font-size: 11pt; margin: 0px;">The confrontation was
with the Libertines. These were Jews who were at one-time slaves and had been
given or earned their freedom. They had a connection with <span style="margin: 0px;">Rome</span> since most slaves were Roman prisoners (or
their descendants). Like most churches, synagogues tended to have a <span style="margin: 0px;">membership</span> with people of similar backgrounds
and connections. These are Hellenistic Jews, and membership included “<i style="mso-bidi-font-style: normal;">Cyrenians, Alexandrians, and some from
Cilicia and Asia</i>” (6:9). These men “<i style="mso-bidi-font-style: normal;">rose
up and argued with Stephen</i>” (6:9). </span><span style="font-family: "Minion Pro",serif; font-size: 11pt; margin: 0px;">The
word <i style="mso-bidi-font-style: normal;">argued</i> can mean dispute or
debate. <span style="margin: 0px;">However,</span> their words could not
hold up, just like they were unable to answer Jesus (cf. Luke 20:8, 26). “<i style="mso-bidi-font-style: normal;">But they were unable to cope with the wisdom
and the Spirit with which he was speaking</i>” (6:10). The word <span style="margin: 0px;">cope</span> means to oppose, stand up against, or
resist. They were unable to stand up against the debating skill and wisdom of
Stephen because of the work of the Holy Spirit (cf. 6:3, 5; 7:55). The gift of
wisdom and the work of the Holy Spirit are key concepts of this motif. The
promise of Jesus is taking place (Luke 1:14-15). Stephen was enabled to
withstand and <span style="margin: 0px;">stand up</span> to these men with
the truth and wisdom of the Word.</span></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Minion Pro",serif; font-size: 11pt; margin: 0px;">The custody</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Minion Pro",serif; font-size: 11pt; margin: 0px;"> of Stephen—6:11-15.</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Minion Pro",serif; font-size: 11pt; margin: 0px;"></span></b></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="font-family: "Minion Pro",serif; font-size: 11pt; margin: 0px;">Unsuccessful in their
argument with Stephen, they now hatch a plot: “<i style="mso-bidi-font-style: normal;">Then they secretly induced men to say, ‘We have heard him speak
blasphemous words against Moses and against God</i>’” (6:11). It is the same
techniques used <span style="margin: 0px;">against</span> Jesus (cf. <span style="margin: 0px;">Matt 6:61)</span> and will be used against Paul (cf.
Acts. 21:8). This is the first of three charges against Stephen. He blasphemed
the Law of Moses (Exodus 20:7). They broke the Law to accuse someone of
breaking and blaspheming the Law. </span><span style="font-family: "Minion Pro",serif; font-size: 11pt; margin: 0px;">It is
important to note the order given in the text—first Moses, then God. They were
legalistic, but not enough to let it get in the <span style="margin: 0px;">way</span>.
Mosaic Law was the ultimate for them, yet they had no conscience of breaking it
for they own <span style="margin: 0px;">self-interest</span> and
preservation. </span></div>
<br />
<div align="center" style="margin: 0px; text-align: center; text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 10pt; margin: 0px;">CHARGES AGAINST STEPHEN</span></b></div>
<br />
<table border="1" cellpadding="0" cellspacing="0" style="border-collapse: collapse; border-image: none; border: medium; margin: 0px 0px 0px 41.66px;">
<tbody>
<tr style="mso-yfti-firstrow: yes; mso-yfti-irow: 0;">
<td style="background-color: transparent; border-image: none; border: 1.33px solid rgb(0, 0, 0); margin: 0px; padding: 0in 5.4pt; width: 112.5pt;" valign="top" width="150">
<div style="margin: 0px; text-indent: 0in;">
<span style="font-size: 10pt; margin: 0px;">Acts 6:11</span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-image: none; border-style: solid solid solid none; border-width: 1.33px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 147.35pt;" valign="top" width="196">
<div style="margin: 0px; text-indent: 0in;">
<span style="font-size: 10pt; margin: 0px;">Blasphemed
against the Law</span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 1;">
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-image: none; border-style: none solid solid; border-width: 0px 1.33px 1.33px; margin: 0px; padding: 0in 5.4pt; width: 112.5pt;" valign="top" width="150">
<div style="margin: 0px; text-indent: 0in;">
<span style="font-size: 10pt; margin: 0px;">Acts 6: 13</span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 147.35pt;" valign="top" width="196">
<div style="margin: 0px; text-indent: 0in;">
<span style="font-size: 10pt; margin: 0px;">Blasphemed
against the <st1:city w:st="on"><st1:place w:st="on">Temple</st1:place></st1:city></span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 2; mso-yfti-lastrow: yes;">
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-image: none; border-style: none solid solid; border-width: 0px 1.33px 1.33px; margin: 0px; padding: 0in 5.4pt; width: 112.5pt;" valign="top" width="150">
<div style="margin: 0px; text-indent: 0in;">
<span style="font-size: 10pt; margin: 0px;">Acts 6:14</span></div>
</td>
<td style="background-color: transparent; border-color: rgb(0, 0, 0); border-style: none solid solid none; border-width: 0px 1.33px 1.33px 0px; margin: 0px; padding: 0in 5.4pt; width: 147.35pt;" valign="top" width="196">
<div style="margin: 0px; text-indent: 0in;">
<span style="font-size: 10pt; margin: 0px;">Supporting
the destroying the <st1:city w:st="on"><st1:place w:st="on">Temple</st1:place></st1:city></span></div>
</td>
</tr>
</tbody></table>
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="font-family: Minion Pro;"><br /></span></div>
<div style="margin: 0px; text-indent: 0in;">
<span style="font-family: "Minion Pro",serif; font-size: 11pt; margin: 0px;">Next,</span><span style="font-family: "Minion Pro",serif; font-size: 11pt; margin: 0px;"> they got the people, <span style="margin: 0px;">elders,</span> and scribes on their side. They did so
by stirring the people up against Stephen. Then they arrested him and brought
him before the Sanhedrin, as they did the Apostles (Acts 4:15; 5:27). The word <i style="mso-bidi-font-style: normal;">dragged</i> is <i style="mso-bidi-font-style: normal;"><span style="margin: 0px;">synerpasan</span></i> meaning to drag or
seized against <span style="margin: 0px;">one's</span> will or to force
unwillingly.<a href="file:///F:/Martyrdom%20of%20Stephen%20Part%201.doc#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Minion Pro",serif; font-size: 11pt; margin: 0px;">[1]</span></span></span></span></a>
The Sanhedrin, made up <span style="margin: 0px;">of</span> elders and
scribes, was the religious court of the Jews. It was known as the Sanhedrin.
From 6 AD they held considerable power and influence in the <span style="margin: 0px;">area</span> but it was dissolved during the Jewish
revolt in 66 AD.<a href="file:///F:/Martyrdom%20of%20Stephen%20Part%201.doc#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span style="margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Minion Pro",serif; font-size: 11pt; margin: 0px;">[2]</span></span></span></span></a></span></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="font-family: "Minion Pro",serif; font-size: 11pt; margin: 0px;">In court, the false
witnesses come forward. </span><span style="font-family: "Minion Pro",serif; font-size: 11pt; margin: 0px;">The charge is revealed—being against
the Temple. This was an unjust examination. False witness was presented, which
is prohibited by the Law (Ex. 20:16; Deut. 19:16-18). They do not give <span style="margin: 0px;">outright</span> lies, but they distortions of the
truth. The third charge is that he supports the destruction of the Temple. The
Lord himself did say the Temple was to be destroyed (Matt. 24:1-2). This is
guilt by <span style="margin: 0px;">association</span> and a subtle charge
of conspiracy.<span style="margin: 0px;"> </span>However, Jesus did not
say he would personal destroy the Temple, as the witnesses imply. To the Jewish
<span style="margin: 0px;">mind,</span> the Temple and the Law were
related, to speak against the temple <span style="margin: 0px;">were</span>
to speak against the Law and God.<a href="file:///F:/Martyrdom%20of%20Stephen%20Part%201.doc#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><sup><span style="margin: 0px;"><sup><span style="font-family: "Minion Pro",serif; font-size: 11pt; margin: 0px;">[3]</span></sup></span></sup></a>
No doubt Stephen also taught the higher view of the Law as Jesus did in the
Sermon on the Mount (Matt. 5-7). Notice the demeaning way they spoke of
Stephen. They speak of him as “<i style="mso-bidi-font-style: normal;">this man</i>,”
the very way they spoke of the Lord (cf. Luke 23:2, 4, 18). The tone is to
belittle him in the eyes of the council. It was the Semitic way to show
contempt. They attacked Stephen <span style="margin: 0px;">personally</span>.
When the doctrine cannot be disputed, then discredit the preacher. </span></div>
<br />
<div style="margin: 0px; text-indent: 0in;">
<span style="font-family: "Minion Pro",serif; font-size: 11pt; margin: 0px;">The purpose of Luke in Acts 6 is three-fold: (1) To introduce
us to Stephen and his character. (2) To establish the continued hostility of
Israel’s leadership. (3) To set up Stephens’s speech recorded in chapter 7.
Without the information of chapter 6, the speech of Stephen would not have its
proper context. </span></div>
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<div style="margin: 0px; text-indent: 0in;">
<span style="font-family: "Minion Pro",serif; font-size: 8pt; margin: 0px;">…to be continued </span></div>
<br />
<div style="mso-element: footnote-list;">
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<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/Martyrdom%20of%20Stephen%20Part%201.doc#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span style="margin: 0px;"><span style="font-family: "Arial Narrow",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Arial Narrow",sans-serif; font-size: 8pt; margin: 0px;">[1]</span></span></span></span></span></a><span style="font-family: "Arial Narrow",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Bock, BECNT: ACTS, 272.</span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/Martyrdom%20of%20Stephen%20Part%201.doc#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span style="margin: 0px;"><span style="font-family: "Arial Narrow",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Arial Narrow",sans-serif; font-size: 8pt; margin: 0px;">[2]</span></span></span></span></span></a><span style="font-family: "Arial Narrow",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Charles Utley, ACTS 66 (electron media).</span></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div style="margin: 0px;">
<a href="file:///F:/Martyrdom%20of%20Stephen%20Part%201.doc#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span style="margin: 0px;"><span style="font-family: "Arial Narrow",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"><span style="margin: 0px;"><span style="font-family: "Arial Narrow",sans-serif; font-size: 8pt; margin: 0px;">[3]</span></span></span></span></span></a><span style="font-family: "Arial Narrow",sans-serif; font-size: 8pt; margin: 0px;"><span style="margin: 0px;"> </span>Bock, BECNT: ACTS, 272.</span></div>
</div>
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<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike>James Grayhttp://www.blogger.com/profile/15584034652219923967noreply@blogger.com1