63 AD
- Timothy sends word to Paul in Colosse that the Ephesian church is being ravaged by false teachers.

Crisis in Ephesus
Provocation: In this letter, Paul reminds Timothy how the believers ought to behave themselves in the community (3:15).

• He encourages Timothy to be faithful to his ministry, and exhorts him to combat the proto-gnostic heresy that is spreading like a cancer in Ephesus.
• Paul gives Timothy practical instructions on how to do it.
  • Paul calls for the need to select new overseers (3:1ff) and exhorts the church to give respect to those overseers who are serving well (5:17ff).

 
QUALIFICATIONS FOR OVERSEERS AND DEACONS
1 TIMOTHY 3
1 This saying is trustworthy: “If anyone aspires to be an overseer, he desires a noble work.”

• “aspires” – sets their hearts to
• “Delight yourselves in the Lord and He will give you the desires of your heart.” Psalm 37:4
• “Elder” is the translation of the Greek word presbutes, which means “an old man.”[1]
• Probably the overseer served over a single house-church with the group of overseers from within a city constituting “the overseers.”[2]
• This is not a position that one tries to qualify himself for or applies to.
• It is one that comes natural because of character and situation.
• Paul did not take this lightly. He gave 15 qualifications for the role of Pastor/Elder

2 An overseer, therefore, must be above reproach, the husband of one wife, self-controlled, sensible, respectable, hospitable, able to teach, 3 not an excessive drinker, not a bully but gentle, not quarrelsome, not greedy. 4 He must manage his own household competently and have his children under control with all dignity. 5 (If anyone does not know how to manage his own household, how will he take care of God’s church?) 6 He must not be a new convert, or he might become conceited and incur the same condemnation as the devil. 7 Furthermore, he must have a good reputation among outsiders, so that he does not fall into disgrace and the devil’s trap.

1. Blameless – “Above reproach” - This word literally means “nothing to take hold upon”

- No man living is sinless, but we must strive to be blameless, or “above reproach
- Criticized publicly.
- Reputation is important
- Protect yourself from criticism

1. The husband of one wife – Paul could be referring to polygamy even though that was a given even to be included in the church.
   • Paul could be talking about being divorced and remarried. But he could have also used the term for divorce.
   • It is better to see Paul having demanded that the church leader be faithful to his one wife.[3]
2. Self-controlled/vigilant – Keep your head in all situations.

- Sensible judgment in all things.
- Cool and collectible

1. Prudent/sober – Serious attitude about certain things.
   • Do not cheapen the Gospel message with a foolish behavior.
   • Trustworthy and sensible
   • Balanced in judgment
2. Respectable – Demands dignity and orderliness in behavior.
   • Orderly outward life is a reflection of inward stability.
3. Hospitable – Necessary as Christians traveled and spread the Gospel message.
   • The task for caring for missionaries and strangers was respectable in both the Christian and Greek cultures.
4. Able teacher – demands competence and skill in communicating Christian truth.
   • One who can teach others needs also a willingness to accept teaching.
   • An overseer needed the ability both to explain Christian doctrine and to refute or oppose error.
5. Not addicted to wine – The word describes a person who sits long with the cup and thus drinks to excess.
   • The fact that Paul advised Timothy to use wine for medicinal purposes (1 Tim. 5:23) indicates that total abstinence was not demanded of believers.
   • Sad to say, some of the members of the Corinthian church got drunk, even at the love feast that accompanied the Lord’s Supper (1 Cor. 11:21).
6. Not a bully but gentle – Paul was actually referring to a physical displays.
   • Do not punch people.
   • Gentle is in reference to compassionate in how you communicate.
7. Not Quarrelsome – Peaceful attitude
   • This was important to combat false teaching
8. Not Greedy – It is possible to use the ministry as an easy way to make money, if a man has no conscience or integrity.
   • Covetous pastors always have “deals” going on outside their churches, and these activities erode their character and hinder their ministry. One who manages his own household completely
9.  Having children under control with all dignity - The verb for “manage” carries the idea of governing, leading, and giving direction to the family.
   • The term demands an effective exercise of authority bolstered by a character of integrity and sensitive compassion.
   • Its use in v. 5 with the verb “take care of” defines the quality of leadership as related more to showing mercy than to delivering ultimatums.
   • It demands primarily a character and manner of discipline that develop a natural respect.
10. Manage the church – A pastor will manage the church just as he does his own family.
11. Not a new convert - it would be important to select leaders with enough maturity to avoid the pitfalls of pride.
    • The danger of appointing a recent convert to a place of leadership is that he may become a victim of conceit that comes with his important new position.
    • To be “conceited” (typhoō) means to be blinded.
    • The pride in a prominent position produces a blindness that blunts spiritual alertness.[4]
12. Good reputation - The “good reputation” is literally a “good witness.”
    • This is an appeal that the church leader have a good name and standing in the wider community.
    • The mention of the leader’s name should not cause flare ups among the opponents of the gospel.

The behavior of the leader should provide an example of integrity and commitment to the gospel he professes.[5]
8 Deacons,

• The English word deacon is a transliteration of the Greek word diakonos, which simply means “servant.”
• It is likely that the origin of the deacons is recorded in Acts 6.
• The first deacons were appointed to be assistants to the Apostles.
• In a local church today deacons relieve the pastors/elders of other tasks so that they may concentrate on the ministry of the Word, prayer, and spiritual oversight.[6]

likewise, should be worthy of respect, not hypocritical (no gossip), not drinking a lot of wine, not greedy for money, 9 holding the mystery of the faith with a clear conscience. 10 They must also be tested first; if they prove blameless, then they can serve as deacons. 11 Wives, likewise, should be worthy of respect, not slanderers, self-controlled, faithful in everything. 12 Deacons are to be husbands of one wife, managing their children and their own households competently. 13 For those who have served well as deacons acquire a good standing for themselves and great boldness in the faith that is in Christ Jesus.

• I do not refer to our people as deacons (other than Luke Dunnuck).
• But I do refer to our people as though they are deacons/servants.
  
  

THE MYSTERY OF GODLINESS
14 I write these things to you, hoping to come to you soon. 15 But if I should be delayed, I have written so that you will know how people ought to conduct themselves in God’s household, which is the church of the living God, the pillar and foundation of the truth. 16 And most certainly, the mystery of godliness is great:
He was manifested in the flesh,
vindicated in the Spirit, (empowered)
seen by angels, (messengers)
preached among the nations,
believed on in the world,
taken up in glory.[7]

[1] Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 219). Wheaton, IL: Victor Books.
[2] Lea, T. D., & Griffin, H. P. (1992). 1, 2 Timothy, Titus (Vol. 34, p. 109). Nashville: Broadman & Holman Publishers.
[3] Lea, T. D., & Griffin, H. P. (1992). 1, 2 Timothy, Titus (Vol. 34, p. 109). Nashville: Broadman & Holman Publishers.
[4] Lea, T. D., & Griffin, H. P. (1992). 1, 2 Timothy, Titus (Vol. 34, p. 113). Nashville: Broadman & Holman Publishers.
[5] Lea, T. D., & Griffin, H. P. (1992). 1, 2 Timothy, Titus (Vol. 34, p. 114). Nashville: Broadman & Holman Publishers.
[6] Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 221). Wheaton, IL: Victor Books.
[7] Christian Standard Bible (1 Ti 3:1–16). (2020). Holman Bible Publishers.

• Paul has explained his recent travel route and current situation.
• From Jerusalem to Illyricum - (Eh-lyric-come)

 
PAUL’S TRAVEL PLANS
22 That is why I have been prevented many times from coming to you. 23 But now I no longer have any work to do in these regions, and I have strongly desired for many years to come to you 24 whenever I travel to Spain. For I hope to see you when I pass through and to be assisted by you for my journey there, once I have first enjoyed your company for a while.

• Paul is in the midst of wrapping up his 3rd missionary journey (maps).
• He plans on heading to Spain but will stop in Rome for a season to visit with believers there and raise support for his ministry.

25 Right now I am traveling to Jerusalem to serve the saints, 26 because Macedonia and Achaia were pleased to make a contribution for the poor among the saints in Jerusalem.

• He is returning to Jerusalem to give them all the funds he collected from the churches he visited on this 3rd journey.

27 Yes, they were pleased, and indeed are indebted to them. For if the Gentiles have shared in their spiritual benefits, then they are obligated to minister to them in material needs. 28 So when I have finished this and safely delivered the funds to them, I will visit you on the way to Spain. 29 I know that when I come to you, I will come in the fullness of the blessing of Christ.
30 Now I appeal to you, brothers and sisters, through our Lord Jesus Christ and through the love of the Spirit, to strive together with me in prayers to God on my behalf. 31 Pray that I may be rescued from the unbelievers in Judea, that my ministry to Jerusalem may be acceptable to the saints, 32 and that, by God’s will, I may come to you with joy and be refreshed together with you.

• There is some hesitancy and doubt that the Jews will accept Paul, his ministry to the Gentiles and even the funds from the Gentiles.
• He wants them to be acceptable so it will be an encouragement to him as he continues his ministry.

33 May the God of peace be with all of you. Amen.[1]

• Reminder that God is the God of peace and He is with us always now.

 
PAUL’S COMMENDATION OF PHOEBE
16 I commend to you our sister Phoebe, who is a servant of the church in Cenchreae (sen'kre-a – aport in Corinth/Greece). 2 So you should welcome her in the Lord in a manner worthy of the saints and assist her in whatever matter she may require your help. For indeed she has been a benefactor of many—and of me also.

• Paul here has the longest series of greetings to Christians that he has anywhere in the letters, which comes as something of a surprise when we recall that Paul has never visited the Roman Christian church before.
• Phoebe who apparently is the one who is carrying the letter for Paul from Corinth where he was writing to the church in Rome.
• Phoebe was probably a wealthy businessperson who has business in Rome and is therefore traveling that direction and so, of course, a great candidate to carry the letter on behalf of Paul.
• What’s particularly interesting is that Paul calls Phoebe two things: a prostatis (benefactor) (a Greek word) and a diakonos (servant).
• The first one has been translated by some people in the sense of “leader.” This is unlikely, however. The term was widely used in the ancient world to talk about what we would call a “patron” or “patroness.”
• Patronage was a very significant part of the social fabric of the Roman empire.
• Patrons were people who would, by their influence and money, help sponsor the work of others.
• Usually to succeed in that culture meant to find someone who would be a patron and who would help you advance in career or say a good word in the ear of an important person on your behalf. We call this “networking” today, don’t we?
• Phoebe then is described here by Paul as a wealthy Christian woman who is a patroness—that is, one who has used her money and perhaps her influence in the city to advance the cause of Christ.
• How about the word diakonos? The difficulty here is that this word is used in two very different ways throughout the nt. On one hand, it’s often used simply to describe someone who is a servant of Christ or a minister in a very broad sense. In this sense, of course, all Christians are diakonoi; that is, each of us is a servant of Christ called to minister on behalf of the church in certain ways.
• But diakonos was also used in a more technical way, translated in that sense “deacon,” a sort of officer officially recognized as one of the leaders in the early Christian church.
• Is Paul calling Phoebe simply a servant, or is he calling her a deacon?
• Let’s remember that in the early Christian church, deacons were not sort of the top leaders in the local Christian church.
• Those leaders were called “elders.” Deacons served under elders, helping with the financial affairs of the church, occupying themselves in the visitation of the sick, the ill, those who couldn’t get to church, as we see people doing in our day as well. So I think what Paul is saying here is Phoebe, because she is a wealthy woman sponsoring the Christian movement in Corinth (and specifically Cenchrea, the seaport of Corinth that Paul mentions here) is also recognized by the church as a deacon—that is, by someone who has a recognized role in the church under the elders to assist these kinds of ministries.[2]

 

• In addition to Phoebe in verses 1–2, Paul goes on to greet 25 different Christians by name, mentioning also others like the household of so-and-so or brothers and sisters within a certain house church.[3]

 
GREETING TO ROMAN CHRISTIANS
3 Give my greetings to Prisca and Aquila, my coworkers in Christ Jesus, 4 who risked their own necks for my life. Not only do I thank them, but so do all the Gentile churches. 5 Greet also the church that meets in their home. Greet my dear friend Epaenetus (Epi-neet-us), who is the first convert, to Christ from Asia., 6 Greet Mary, who has worked very hard for you. 7 Greet Andronicus (and-dron-icus) and Junia, my fellow Jews and fellow prisoners. They are noteworthy in the eyes of the apostles, and they were also in Christ before me. 8 Greet Ampliatus (Amp-lea-tus), my dear friend in the Lord. 9 Greet Urbanus, our coworker in Christ, and my dear friend Stachys (stock-iss). 10 Greet Apelles (apple-less), who is approved in Christ. Greet those who belong to the household of Aristobulus (air-iss-tob-you-lus). 11 Greet Herodion (hair-rode-ion), my fellow Jew. Greet those who belong to the household of Narcissus (Nar-siss-us) who are in the Lord. 12 Greet Tryphaena (Tri-fin-a) and Tryphosa (Tri-fosa), who have worked hard in the Lord. Greet my dear friend Persis, who has worked very hard in the Lord. 13 Greet Rufus, chosen in the Lord; also his mother—and mine. 14 Greet Asyncritus (ass-sync-rit-us), Phlegon (Flee-gon), Hermes, Patrobas (Pat-row-bus), Hermas (Her-moss), and the brothers and sisters who are with them. 15 Greet Philologus (Fil-lol-o-gus) and Julia, Nereus (knee-roos) and his sister, and Olympas, and all the saints who are with them.

• There are men and women. There are people who are Jewish and people who are Gentile.
• There are people who are from very low social classes (slaves or slaves who had recently gained their freedom) and people who were from fairly high social classes as well.
• In other words, these names give us a kind of window into the early Roman Christian church as a community of Christians that was very diverse with all of the wonderful things that come with that, but also, as we’ve seen in Paul’s argument in Romans, some of the problems that come with that.[4]

16 Greet one another with a holy kiss. All the churches of Christ send you greetings.

• Our equivalent to a hand shake or elbows in a pandemic.

 
WARNING AGAINST DIVISIVE PEOPLE
17 Now I urge you, brothers and sisters, to watch out for those who create divisions and obstacles contrary to the teaching that you learned. Avoid them, 18 because such people do not serve our Lord Christ but their own appetites., They deceive the hearts of the unsuspecting with smooth talk and flattering words.

• The house churches at this time did not have the Bibles we have today.
• They had the stories of the apostles that were compared and passed along.
• False teachers with agendas and selfish intent were common in the day.
• Sadly, we have Bibles on our phones and the same things is happening today.
• I like to refer to them as penalty flags.
• Can you recognize penalties in teaching as we filter what we read and hear?

 
PAUL’S GRACIOUS CONCLUSION
19 The report of your obedience has reached everyone. Therefore I rejoice over you, but I want you to be wise about what is good, and yet innocent about what is evil. 20 The God of peace will soon crush Satan under your feet.

• Paul believed that Jesus was going to return any day and he lived his life/ministry accordingly.
• A preterist view believes the word “soon” means 70 AD with the destruction of the temple.
• A futurist believes that Jesus is still to come.

The grace of our Lord Jesus be with you.
21 Timothy, my coworker, and Lucius, Jason, and Sosipater (So-sis-pater), my fellow countrymen, greet you.
22 I, Tertius (Tert-e-us), who wrote this letter, greet you in the Lord.

• Tertius is the scribe to Paul.
• Papyrus was rare and expensive.
• Scribes were able to write small and efficiently.

23 Gaius, who is host to me and to the whole church, greets you. Erastus, the city treasurer, and our brother Quartus greet you.
 
GLORY TO GOD
25 Now to him who is able to strengthen you according to my gospel and the proclamation about Jesus Christ,

• Paul’s Gospel was the good news of Jesus Christ.

according to the revelation of the mystery kept silent for long ages 26 but now revealed and made known through the prophetic Scriptures,

• The Old Testament prophesied about what was to come and now Jesus has fulfilled this prophecy.

according to the command of the eternal God to advance the obedience of faith among all the Gentiles--

• Once again, Paul is confirming his ministry and calling to the Gentiles.
• Obedience is equivalent to hearing.

27 to the only wise God, through Jesus Christ—to him be the glory forever! Amen.[5]

[1] Christian Standard Bible. (2020). (Ro 15:22-33). Nashville, TN: Holman Bible Publishers.
[2] Moo, D. J. (2014). NT331 Book Study: Paul’s Letter to the Romans. Bellingham, WA: Lexham Press.
[3] Moo, D. J. (2014). NT331 Book Study: Paul’s Letter to the Romans. Bellingham, WA: Lexham Press.
[4] Moo, D. J. (2014). NT331 Book Study: Paul’s Letter to the Romans. Bellingham, WA: Lexham Press.
[5] Christian Standard Bible. (2020). (Ro 16:1–27). Nashville, TN: Holman Bible Publishers.

Acts 6
SEVEN CHOSEN TO SERVE
1 In those days,

• If Jesus was crucified and Pentecost occurred in 30 AD, we can read through Acts and pinpoint general dates of Luke’s writings.
• This particular event probably occurred around 33-34 AD.

as the disciples were increasing in number,

• Disciples, learners, of who?
• Disciples of Apostles who were learning about Jesus and the Good News.

there arose a complaint by the Hellenistic Jews against the Hebraic Jews that their widows were being overlooked in the daily distribution.

• The Jerusalem Christian community had witnessed considerable growth; and as is so often the case with rapid increase, administrative problems developed.
• The particular difficulty involved a complaint from the Greek-speaking Christians against the native Aramaic-speaking Christians that their widows were being neglected in the daily distribution of food (literally, “the daily ministry”).
• We may assume that at this point the Christian community consisted exclusively of Jews.
• The only exceptions would be the “proselytes,” like Nicolas (v. 5), who were Gentiles who had converted to Judaism.
• The Gentile mission as such had not yet begun.
• The Hellenists (“Grecian Jews,” NIV) were more than likely Jews who had come from the Jewish dispersion and settled in Jerusalem.
• Their language and probably many of their ways were Greek.
• They had their own synagogues (cf. v. 9), and funerary inscriptions excavated in Jerusalem attest to their extensive presence there.
• As so often with ethnic groups, they tended to associate with those who shared their language and cultural background.
• As the church increased and came to include more and more of these “Hellenist” converts, it is only natural that they would have formed close associations with one another, perhaps even meeting in home fellowships together.
• There is no reason to picture a breach or separation in the total Christian community—only the sort of “distancing” created by natural linguistic and cultural differences.
• Where the “distancing” manifested itself was in the very practical matter of the community’s charity.
• The Hellenist widows were being overlooked—certainly not deliberately neglected but inadvertently left out.
• There may have been a considerable number of such widows. Dorcas (9:39) probably was one of them, and 1 Tim 5 attests to the large numbers of them in the Pauline congregations.
• In Jewish society widows were particularly needy and dependent, and the Old Testament singles them out along with orphans as the primary objects of charitable deeds.
• The Hellenist widows may have been a particularly sizable group.
• Diaspora Jews often moved to Jerusalem in their twilight years to die in the holy city.
• When the men died, their widows were left far from their former home and family to care for them and were thus particularly in need of charity.
• Many of them may have been attracted to the Christian community precisely because of its concern for the material needs of its members.
• The Jews had a weekly dole for resident needy, called the quppah. It was given out every Friday and consisted of enough money for fourteen meals.
• There was also a daily distribution, known as the tamhuy. It was for nonresidents and transients and consisted of food and drink, which were delivered from house to house where known needy were dwelling. [1]

 2 The Twelve summoned the whole company of the disciples and said, “It would not be right for us to give up preaching the word of God to wait on tables.

• The word “table” was characteristically used as a metaphor for a meal or for a table from which money was distributed.
• Either practice could have been followed by the church, just as both are found in the tamhuy (food) and quppah (money) of Judaism.[2]

3 Brothers and sisters, select from among you seven men of good reputation, full of the Spirit and wisdom, whom we can appoint to this duty.

• The apostles, however, laid down basic qualifications which the seven had to meet.
• First, they were to be “full of the Spirit,” i.e., they were to have manifested a special degree of allowing the Spirit to work in them.
• Then they were to be known for their “wisdom,” probably referring to the kind of practical know-how necessary for the proper management of the charitable funds.
• One would assume that the seven would take over the administration of the charity among the Hellenist Christians and the apostles would continue to do so among the others.

4 But we will devote ourselves to prayer and to the ministry of the word.”

• Verse 4 concludes the apostolic proposal. By selecting the seven, the apostles were free to carry out their primary responsibilities of preaching and bearing witness to Christ.[3]

5 This proposal pleased the whole company.

• Church problems also give us an opportunity to exercise our faith, not only faith in the Lord, but also faith in each other.
• The leaders suggested a solution, and all the members agreed with it.

So they chose Stephen, a man full of faith and the Holy Spirit, and Philip, Prochorus, Nicanor, Timon,
 Parmenas, and Nicolaus, a convert from Antioch.

• Stephen was named first. He met the qualifications, being full of faith and the Holy Spirit. That Luke listed him first is no accident. He would be the primary character in the following narrative (6:8–8:4).
• Next came Philip. He too would be a major figure in the story of the expanding Christian witness (8:5–40).
• The other five play no further role in Acts, and we have no reliable additional information on any of them.[4]
• The assembly selected seven qualified men, and the Apostles set them apart for ministry.
• The church was not afraid to adjust their structure in order to make room for a growing ministry.
• When structure and ministry conflict, this gives us an opportunity to trust God for the solution.
• The Apostles were not afraid to share their authority and ministry with others.[5]
• Expectations of the “church” as an institution have grown in our culture due to government requirements and the many programs churches/institutions have added to their structure over the centuries.
• Hospital visitation, weddings, funerals, small groups, age group ministries, training, meetings, committees, budgeting, record keeping, marketing, Sunday Morning service productions.
• That list doesn’t even include the two things we are talking about… teaching the Word of God and meeting the needs of the people.
• My hardest jobs 1) knowing what to teach and 2) protecting my schedule.
• My biggest issue is giving up control and trusting.
• The plan was to “select 7 men among yourselves.”
• Small group leaders at Leavener arise organically and are chosen among you by your attendance.

6 They had them stand before the apostles, who prayed and laid their hands on them.
7 So the word of God spread, the disciples in Jerusalem increased greatly in number, and a large group of priests became obedient to the faith.

• Dr. Luke describes the climax of the ministry in Jerusalem, for the persecution following Stephen’s death will take the Gospel to the Samaritans and then to the Gentiles.
• It has been estimated that there were 8,000 Jewish priests attached to the temple ministry in Jerusalem, and “a great company” of them trusted Jesus Christ as Savior![6]
• The story of the community’s struggle to overcome internal divisions begins and ends with the growth of the Church (Acts 6:1). [7]
• In the rest of Acts, nothing is made of their administrative duties. What one finds them doing is bearing their witness, even to martyrdom.[8]
• So the Word of God spread… causing their numbers to increase.
• Not marketing… not programs… not events.

 
STEPHEN ACCUSED OF BLASPHEMY
8 Now Stephen, full of grace and power, was performing great wonders and signs among the people.

• Faith, wisdom, grace, power, and above all the presence of the Spirit were the personal qualities that equipped him for the ultimate witness he would soon bear.
• The Spirit and power are closely linked and led him to perform signs and wonders among the people.
• He was the first other than the apostles to be described as working miracles.[9]

9 Opposition arose, however, from some members of the Freedmen’s Synagogue, composed of both Cyrenians and Alexandrians, and some from Cilicia and Asia, and they began to argue with Stephen.

• Luke named it the Synagogue of the Freedmen, which indicates that many of its members formerly may have been slaves or were the descendants of former slaves.
• Its membership included Jews from the north African and Asian Diaspora.[10]

10 But they were unable to stand up against his wisdom and the Spirit by whom he was speaking.

• If you are unable to stand up against a man’s wisdom… history has shown that you just kill them.
• They just did this with Jesus.
• So watch the same pattern occur.

11 Then they secretly persuaded some men to say, “We heard him speaking blasphemous words against Moses and God.”

1. They hired false witnesses to testify against Stephen.

12 They stirred up the people, the elders, and the scribes; so they came, seized him, and took him to the Sanhedrin.

1. They got the “crowd” to buy into what they were selling.
2. They took him to the Sanhedrin to face trial.

13 They also presented false witnesses who said, “This man never stops speaking against this holy place and the law. 14 For we heard him say that this Jesus of Nazareth will destroy this place and change the customs that Moses handed down to us.”

• Stephen saw himself as facing the same predicament that Jeremiah had faced.
• Jeremiah 7:1-8 - 1 This is the word that came to Jeremiah from the Lord: 2 “Stand in the gate of the house of the Lord and there call out this word: ‘Hear the word of the Lord, all you people of Judah who enter through these gates to worship the Lord.
• “‘This is what the Lord of Armies, the God of Israel, says: Correct your ways and your actions, and I will allow you to live in this place. 4 Do not trust deceitful words, chanting, “This is the temple of the Lord, the temple of the Lord, the temple of the Lord.” 5 Instead, if you really correct your ways and your actions, if you act justly toward one another, 6 if you no longer oppress the resident alien, the fatherless, and the widow and no longer shed innocent blood in this place or follow other gods, bringing harm on yourselves, 7 I will allow you to live in this place, the land I gave to your ancestors long ago and forever. 8 But look, you keep trusting in deceitful words that cannot help. [11]

15 And all who were sitting in the Sanhedrin looked intently at him and saw that his face was like the face of an angel. [12]

• Interesting that Stephen’s accusers mentioned the named of Moses in the previous verse.
• It was not even necessary for Stephen to speak in order to give witness, for the very glow on his face told everybody that he was a servant of God.
• Certainly the members of the Sanhedrin would recall Moses’ shining face (Ex. 34:29–30).
• It was as though God was saying, “This man is not against Moses! He is like Moses—he is My faithful servant!”[13]

 
Acts 7
1 “Are these things true?” the high priest asked.[14]

• As presiding officer in the Sanhedrin, the high priest followed the proper protocol and allowed the accused to respond to the charges.
• “Are these charges true?” “How do you plead, guilty or innocent?”[15]

[1] Polhill, J. B. (1992). Acts (Vol. 26, p. 180). Nashville: Broadman & Holman Publishers.
[2] Polhill, J. B. (1992). Acts (Vol. 26, p. 180). Nashville: Broadman & Holman Publishers.
[3] Polhill, J. B. (1992). Acts (Vol. 26, p. 181). Nashville: Broadman & Holman Publishers.
[4] Polhill, J. B. (1992). Acts (Vol. 26, pp. 181–182). Nashville: Broadman & Holman Publishers.
[5] Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 429). Wheaton, IL: Victor Books.
[6] Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 430). Wheaton, IL: Victor Books.
[7] Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Ac 6:7). Bellingham, WA: Lexham Press.
[8] Polhill, J. B. (1992). Acts (Vol. 26, p. 183). Nashville: Broadman & Holman Publishers.
[9] Polhill, J. B. (1992). Acts (Vol. 26, p. 184). Nashville: Broadman & Holman Publishers.
[10] Polhill, J. B. (1992). Acts (Vol. 26, p. 184). Nashville: Broadman & Holman Publishers.
[11] Christian Standard Bible. (2017). (Je 7:1–8). Nashville, TN: Holman Bible Publishers.
[12] Christian Standard Bible. (2017). (Ac 6:1–15). Nashville, TN: Holman Bible Publishers.
[13] Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 430). Wheaton, IL: Victor Books.
[14] Christian Standard Bible. (2017). (Ac 7:1). Nashville, TN: Holman Bible Publishers.
[15] Polhill, J. B. (1992). Acts (Vol. 26, p. 187). Nashville: Broadman & Holman Publishers.