Biblical Commentary

Book of Acts Chapter 22 - Christogenea Internet Radio 12-6-2013

With Acts chapter 21, we left Paul in Jerusalem after having seen the apostle James, and undergoing a purification ritual in the Temple. Spotted in the Temple by certain Judaeans who knew Paul from his ministry in Asia, upon their having accused him of defiling the Temple Paul was arrested in the ensuing commotion. Given the violent climate in Judaea at the time, as we exhibited in the last segment of this presentation from the pages of Josephus, Paul's arrest more than likely saved his life. Here, upon his arrest, Paul is about to be brought into the Roman military encampment, under the custody of the commander, who is a chiliarch - a sort of lieutenant commander of a legion whom the Romans called a military tribune, as we would transliterate the title into English. We will begin with the last paragraph of Acts chapter 21, which we reserved for this presentation since it better fits the context of Acts 22.

Book of Acts Chapter 21 - Christogenea Internet Radio 11-22-2013

Presenting these last three chapters of Acts, chapters 18 through 20, we discussed where Paul had written each of the seven of those of his surviving epistles which were written while he was a free man. The first epistle to the Thessalonians was, no doubt, the earliest of Paul's surviving epistles and was written in Corinth (Acts 18, 1 Thessalonians 3:6). The second epistle to the Thessalonians followed the first in short time and was very likely also written from Corinth during Paul's long sojourn there. The epistle to the Galatians was written during Paul's stay in Antioch which is described in Acts 18:22-23, where he also had his final meeting with Peter described in Galatians chapter 2. It could not have been written before that time. Paul visited the Galatians soon thereafter, and his epistle reflects an anticipation to visit them in its fourth chapter (4:18, 20). The epistle which we know as 1 Corinthians was written from Ephesus (1 Corinthians 16:8, 19), during the three-year period that Paul stayed in Ephesus described in Acts chapter 19. The second epistle to the Corinthians was written as Paul journeyed from Makedonia to visit Achaia for the last time, and before he reached Corinth for his final visit there. This was fully elucidated last week as we discussed the circumstances of Paul's travels in relation both to the circumstances of his ministry and to the things which he wrote to them in that epistle. The first epistle to Timothy was written from Greece around this same time, as the circumstances indicate in conjunction with Paul's own comment at 1 Timothy 1:3. Finally, the epistle to the Romans was written from the Troad, during Paul's stay there described at the beginning of Acts chapter 20, which is evident from both the lists of men who were with Paul provided in Acts 20 and Romans 16, and also from Paul's comments concerning his ministry and his plans to visit Rome which were made in Romans chapter 15 (15:22-28).

Book of Acts Chapter 20 - 11-15-2013

In Acts chapter 19 we saw that Paul of Tarsus had spent nearly three years in Ephesus, which was the capital city of the Roman province of Asia. Paul was the founder of the Christian assemblies in Asia, where we saw in both Acts chapters 18 and 19 that there were only adherents to the teachings of John the Baptist who preceded him at Ephesus. That also helps to establish that, like many other prophecies of Scripture, in some respects the prophecy concerning John also fulfilled itself as a process, over considerable time, and not only during the years of John's baptism ministry. As we have seen with both Apollos and with the men of Ephesus, the ministry of John was still paving the way for Christ, well over thirty years after his death.

Ephesus would later be the home of the apostle John, after he was released from captivity on the isle of Patmos, and according to many early Christian writers it was the place from where he penned both his Gospel and the Revelation. However John's time in Ephesus follows Paul's sojourn there by nearly 40 years. In the Revelation, in the message to the assembly at Ephesus, Paul's ministry was given approbation by Christ Himself, since only that Gospel professed by Paul could have been the “first love” of the Ephesians, and by John's time they had gone astray.

Book of Acts Chapter 19 - Christogenea Internet Radio 11-8-2013

XIX 1 And it came to pass, with Apollos being in Korinth, Paul had passed through the highlands to come down into Ephesos and finding certain students 2 then said to them “So believing have you received the Holy Spirit?”

The Codex Sinaiticus (א) has Apelles here rather than Apollos, as it alsoreads at 18:24. The phrase τὰ ἀνωτερικὰ μέρη is from ἀνωτερικός (510), “upper, inland” and μέρος (3313) “a part, share” (Liddell & Scott) and in the plural here it is “the highlands”, but literally either “the upper parts” or “the inland parts”, since in the Greek view of geography to go inland from the sea was to go up. The Codex Vaticanus (B) and the Majority Text want the word for “down”.

The Codex Bezae (D) has many readings not only in Acts, but throughout the New Testament, which diverge sharply from the other ancient manuscripts even if the differences are usually not very significant in their actual meanings. However evidently it was not alone. The papyrus P38, found in Cairo Egypt where it was purchased by the University of Michigan in 1924, is esteemed to date from about 300 AD and in it is preserved only small portions of Acts chapters 18 and 19. This papyrus has readings very similar to the Codex Bezae, and it agrees with the Codex Bezae here where they read verse 1 thus: “And Paul wishing by his own will to go into Jerusalem, the Holy Spirit said to him ‘Return to Asia’, and passing through the highlands he came into Ephesos...” However this papyrus does not always agree with the Codex Bezae. They immediately diverge, where the Codex Bezae continues 2 with “and upon finding certain students” (as the Codex Laudianus and the Majority Text also have that clause) and then going into verse has “he said to them” (as the other manuscripts generally agree), after the word for Ephesos P38 has instead only “and” to finish verse 1, and then “he said to the students” to begin verse 2.

Book of Acts Chapter 18 - Christogenea Internet Radio 11-1-2013

The end of Acts chapter 17 leaves off with Paul in Athens after his speech on the Hill of Ares. His words were mocked by many of the Athenians, but did not fall on entirely deaf ears, since Luke tells us that “some men joining themselves to him believed”, one of them being a jurist of the Areopagos, which was the famous court held on Ares' Hill, who must therefore have been an influential man.

Two elements of Paul's address to the Athenians are important enough to mention once again. The first is that the Athenians, mocking Paul for talking about a resurrection of the dead, were actually also denying many of their own most ancient beliefs, reflected in the early poetry and literature of Athens down through the Tragic Poets and the writings of men such as Apollodorus of Athens, who lived only two centuries before Paul.

More importantly is the substance of Paul's address to the Athenians. These men were Ionian Greeks, descended from the Japhethites of Scripture, the sons of Javan mentioned in Genesis chapter 10. The identification is certain when the Hebrew of the Old Testament, the Persian inscriptions mentioning the Yavana, or Ionian Greeks, and the ancient historical records are all compared.

Book of Acts Chapter 17 - 10-18-2013

As a youth, it is fully evident that Paul of Tarsus had a solid education in Scripture, or at least as good an education as could be obtained in first century Judaea, as he himself professed that he was educated “at the feet of Gamaliel”. However what is not explicitly confessed in his own words, but which is certainly manifest throughout his epistles, is that Paul also had a solid education in the profane writings of the Classical world. Paul quoted writers such as Aratus and Epimenides, and possibly also Euripides and Heraclitus, and he drew analogies from Homer and from Xenophon. However this education in the Classical literature did not merely assist his rhetorical skill or his writing ability.

More importantly, Paul understood the origins of the nations of Europe in a way that only those who have deeply studied both Scripture and the Classical literature can understand. A study of the Book of Acts and Paul's epistles demonstrates as much, but one can only see it if one has also studied the things which Paul had studied. While not all of the writings which Paul had available are also available to us, many of them are indeed, and with them, we find the proofs of the Christian Identity message. Here in Acts chapter 17, and in Paul's message to the Athenians, we shall see a good part of those proofs.

Book of Acts Chapter 16, Part 2 - Christogenea Internet Radio 10-18-2013

In the first part of Acts chapter 16, we saw that Paul of Tarsus departed from Antioch with his new companion Silas to embark on what would be his second recorded missionary journey. Ostensibly, however, it is really his third missionary journey, since when he departed from Jerusalem for Tarsus after the dispute with the Hellenists as it is recorded in Acts chapter 9, it is made manifest later that he had spent at least some portion of that time proselytizing in Tarsus and other places in Kilikia. This is made evident at Acts 15:41, where embarking on this journey with Silas it says there that “...they passed through Suria and Kilikia reinforcing the assemblies.” The beginning of Acts chapter 16 brought Paul and his company once again through Iconium, Lystra and Derbe. Then, being prevented by the Holy Spirit to enter either Asia Minor or Pamphylia, they traveled into the Troad and crossed into Makedonia. Here they are found in Philippi, which was a Roman colony.

Book of Acts Chapter 16, Part 1 - Christogenea Internet Radio 10-11-2013

After the events recorded in Acts chapter 15, Paul of Tarsus is the central figure throughout the balance of the narrative of the book. This is not because the other apostles did not do anything, but rather simply, it is evident at this point that the lives and missions of the apostles diverged completely, and Luke may well have had no records concerning the others before finishing his work as we have it. In the rest of Acts, we have only one other appearance by the apostle James, where Paul meets with him in Jerusalem in Acts chapter 21.

[I had originally expressed the thought that perhaps the apostle Philip may have been the Philip mentioned in Acts chapter 21:8, however this cannot be the case. There the Philip mentioned is called “one of the seven, and therefore must be the Philip of Acts 6:5, not the apostle. I must apologize for the oversight. (WRF, 11-20-2013)]

In his epistle to the Galatians, we see that by the time that he wrote that letter, Paul had come to consider it hypocrisy for Judaean Christians to remain bound to the laws of Moses, especially those which forbid them from having communion with the uncircumcised Christians of the Nations. However two things are entirely evident. The first is that Paul, circumcising Timothy here, could not yet have challenged Peter on his following James in that respect, as we see that Paul records in Galatians chapter 2. The second is that Paul, circumcising Timothy “om account of the Judaeans”, could not yet have come to that understanding himself, or he too would have been guilty of the same hypocrisy of which he later accuses the other apostles.

Book of Acts Chapter 15, Part 2 - Christogenea Internet Radio 10-04-2013

In the first part of our presentation of Acts chapter 15, we saw that there was a dispute at Antioch between Paul and Barnabas, primarily, on the one side, and certain Judaizers who had come from Jerusalem on the other, who insisted that those who were turned to Christianity should be circumcised and instructed to keep the Mosaic Law. Disputing these things, Paul and Barnabas then agreed to bring their case before the elder apostles in Jerusalem for a decision concerning these matters.

Later, in Jerusalem, upon hearing their arguments the apostle Peter spoke, professing that the people of the Nations received the gift of the Holy Spirit apart from any rituals whatsoever, and therefore it was not necessary for those turned to Christianity to perform such things. For this reason, Peter's conclusion was that the Nations should not be compelled to submit to the yoke of the Mosaic Law, where he said “Therefore now why tempt Yahweh to place a yoke upon the necks of the students which neither our fathers nor us have been able to bear? ” While later in his epistles Paul gives even greater Scriptural reasons for the passing of the Mosaic Law, we can see that the Book of Acts records a religious transition, and Peter's conclusion is justified, since upon investigation it is indeed supported by the Law and the prophets.

Book of Acts Chapter 15 - Christogenea Internet Radio 09-27-2013

The end of Acts chapter 14 leaves us with Paul and Barnabas in Antioch in Syria after having returned from their first Christian missionary journey in Anatolia. On their first journey they did not venture far, travelling through the island of Cyprus and the Anatolian provinces of Pamphylia, Pisidia and Lycaonia. Western and Central Anatolia at this time was ruled by Romans, predominately settled by Greeks, and also contained populations of Phrygians, Phoenicians, Lydians, Galatians, and other White but non-Greek peoples.

Luke, the author of Acts, is said by the earliest Christian writers to have been a Greek from Antioch, which certainly seems to be true. Therefore he may have been with Paul on his first missionary journey, since the point of departure for that journey was Antioch, however it cannot be told from the accounts provided. It is even more likely that Luke was an actual eyewitness to the events described here in Acts chapter 15, since with all certainty Luke is in the company of Paul in Acts chapter 16, where he writes in the first person in Acts 16:10. That account describes Paul's second missionary journey, for which Antioch was the point of departure once again.

Book of Acts Chapter 14 - 09-20-2013

XIV 1 And it happened in Ikonion that upon them entering into the assembly hall of the Judaeans and speaking thusly, that a great multitude of both the Judaeans and the Greeks were believing.

Ikonion, or Iconium as it is popularly spelled in modern times, is the principle city of Lycaonia (Lukaonia). Diodorus Siculus says little concerning the Lukaonians, as does Strabo, who only says that they are “barbarians” (non-Greeks) and he tells us that neither they nor their country are mentioned by Homer (Geography 12.3.27 and 14.5.27). The name Lukaon from which it is apparently derived belonged to several early heroes of Greek writing, including a son of the Trojan King Priam, and the district may have been named for one of them. There is no mention of Lycaonia in Herodotus. The city of Iconium itself was a Greek city-state which was said in legend to be founded by Perseus, an early mythological figure of the Danaan Greeks who was also said to have vanquished the former population. However Xenophon, writing in the early 4th century BC, calls Iconium “the last city of Phrygia” in his Anabasis (1.2.19). In more ancient times, the land apparently belonged to the Phrygians, who were related in the ancient Greeks poets to the Lydians. The Lydians are mentioned as Lud, the son of Shem, in Genesis chapter 10, and again in Isaiah 66:19 as one of the places to which Yahweh would send the dispersed of the children of Israel. By the end of the 7th century BC, most of Phrygia had been destroyed by the Kimmerians, who were indeed a group of the dispersion of Israel. At the end of the 3rd century BC the area was settled by the Galatae, and Galatia was to its north. These were also descended from the dispersions of Israel, and Galatae was in early times a general name given to the Germans and Gauls by the Greeks. Trojans, Phrygians and Galatians would all have been considered as barbarians to Strabo, however the principle residents of the city itself appear to have been Greeks. Strabo calls Iconium “a town that is well settled and has a more prosperous territory than the” plateaus of the Lycaonians. We shall see later in this chapter that some of these “Barbarians” are found in Lystra, another city in which Paul preaches.

Book of Acts Chapter 13, Part 2 - 09-13-2013

Last week presenting part one of Acts chapter 13, due to its great length we were impelled to leave off in the middle of Paul's address to an assembly of Judaeans in Pisidian Antioch. This address began in verse 16 of the chapter, and in it Paul's primary task was to explain that the ministry, death by crucifixion, and subsequent resurrection of Yahshua Christ was indeed the fulfillment of the scriptural promises of a Savior and King to the children of Israel. Presenting the beginning of Paul's discourse last week, we read from 2 Samuel, Jeremiah chapter 30, Hosea chapter 3, and Isaiah chapter 53 in order to show just some of the many scriptures which support Paul's assertions. Part of Paul's challenge was to convince the Judaeans dispersed throughout the oikoumene that this is true, that Yahshua Christ was indeed the fulfillment of these promises found in Scripture, and in every place which he visits, he uses the local assembly-halls of the Judaeans in order to introduce himself to the Judaeans and to the people.

Book of Acts Chapter 13 - Christogenea Internet Radio 09-06-2013

It has been nearly a month since we presented Acts Chapter 12 here. In that chapter we saw the murder of the elder James, the son of Zebedee, and the arrest and miraculous escape of the apostle Peter. Both the murder of James and the arrest of Peter were on account of the political motives of Herod Agrippa. Upon the escape of Peter, we are also introduced to the apostle Mark. Towards the end of the chapter we see the death of Herod Agrippa, who did not deny himself when the people extolled him as a god, and the cause of his death as recorded here in Acts we also saw corroborated by the Judaean historian, Flavius Josephus.

XIII 1 And there were throughout the assembly which was in Antiocheia prophets and teachers, namely Barnabas and Sumeon who is called “Niger” and Loukios the Kurenaian, and Manaen a childhood companion of Herodas the tetrarch, and Saulos.

The Codex Laudianus (E) and the Majority Text have “certain prophets and teachers”; the Bezae (D) has “prophets and teachers among them”; the text follows the Codices Sinaiticus (א), Alexandrinus (A), and Vaticanus (B). Antioch was 300 miles north of Jerusalem. It was on the Orontes river and about 20 miles upriver from the Mediterranean coast of northern Syria. It was not far from the sites of ancient cities such as Arpad, Qarqar, Hamath and Carchemish. However it seems to have been a new city founded by Seleucus Nicator, a Greek king of the early Hellenic period, around 300 BC.

Book of Acts Chapter 12 - 08-09-2013

We have said that the Book of Acts is a book of transition, and introducing the book in the first segment of this presentation we described some of the aspects of that transition. One of the things that we said is that it records a transition “from the rituals of the laws of the Old Covenant to a faith in the Word of God in Christ which was promised by the prophets of the Old Covenant, and which was recorded in the Gospel of the New Covenant”. Part of this transition is recorded in Acts chapters 10 and 11, where Peter witnessed and then acknowledged that the members of the household of Kornelios (Cornelius) had received the Holy Spirit upon hearing the Word of God, and ostensibly upon having accepted it, and it was specifically noted that this happened apart from a ritual of water baptism. Another of the things we said in our introduction is that Acts “records a transition of the primary subject of the Word of God from the remnant of Jerusalem to the dispersion of the children of Israel, the 'lost sheep' of the ancient dispersions.” The beginnings of this transition are also recorded in Acts chapters 10 and 11, where through Peter's vision the apostles had discovered that the Nations – which in a historical context refers to the Nations of the Adamic oikoumene – were to receive the Gospel of Christ.

Book of Acts Chapter 11 - Christogenea Internet Radio 08-02-2013

Discussing Acts Chapter 10 over these past few programs, there are several conclusions that I think we can draw with the utmost certainty. First, in spite of Peter's words in his initial reactions, we must interpret Peter's vision by the words of Yahweh God which Peter transmitted to us, and therefore while that vision had included all of the four-footed creatures, creeping things and birds, Peter was only beckoned not to consider profane, or common, the things which Yahweh had cleansed. Examining the words of the prophets in relation to this, we saw that Yahweh intended to cleanse the children of Israel, and only Israel, on the cross of Christ. Therefore Peter's vision can only apply to Israelites. Secondly, and in relation to this same thing, we saw the difference between the words unclean, and common, which is also often rendered as profane. Things deemed unclean by the law of God cannot ever be cleansed. However things which are clean by the law, but which have been soiled or defiled, are considered profane and can be cleansed. While we did not discuss it last week, we did read several prophecies which also told us that even the Name of Yahweh was profaned by the children of Israel in their many sins, but that He would sanctify His Name as well. Therefore, with the Gospel, we can deduct that sheep can indeed be cleansed, being clean under the law. However pigs and dogs can never be cleansed. Finally, we saw that it is the Cross of Christ by which the children of Israel were cleansed, and they sanctify themselves when they receive His Word through the Gospel, as He said in John 15:3: “Now ye are clean through the word which I have spoken unto you.” Therefore once it was discovered by Peter that those of the Nations received the Holy Spirit without water baptism, which was the baptism of John, then water was never mentioned in connection with baptism again. In this regard Peter recalled the words of Christ, as we shall see here in Acts chapter 11, and which are also recorded in Acts chapter 1, that “Iohannes immersed in water, but you shall be immersed in the Holy Spirit after not many days hence.”

Book of Acts Chapter 10, Part 2 - 07-26-2013

In the first segment of our presentation of Acts chapter 10, we saw that non-Judaeans, meaning those who had not been circumcised into Judaism regardless of whether they were converts or had been born into it, had not yet been presented with the Gospel message by the apostles. We established this in several ways in our earlier presentation, and it is summarized in Acts chapter 11, at verse 19 where it says: “So then those who were scattered from the tribulation which happened after Stephanos had spread so far as Phoenicia and Kupros and Antiocheia speaking the Word to no one except only to Judaeans.” There is no better proof than this testimony in the Book of Acts itself, that the Ethiopian eunuch and all others to whom the Gospel was brought up to this point were indeed Judaeans dwelling in various places, but who were identified otherwise by citizenship or geography, as we have established from the evidence presented and from reading the accounts in context – rather than lifting a verse or a line or even a single word out of context and using it to support an agenda.

This chapter opens with Peter being at the house of one Simon the Tanner, who was ostensibly a pious Judaean since until this time Peter understood that Judaeans should only keep company with other Judaeans, as we see Peter attest himself at Acts 10:28 that “You know how it is unlawful for a Judaean man to join to or associate with another tribe.” One morning at the house of this Simon, Peter is hungry, and while Simon's servants are preparing his meal he goes up to the rooftop to pray. Knowing that Simon is a pious Judaean, or Peter would not have been staying at his home, it is apparent that Peter should not have been concerned over whether the meal being prepared for him was in accordance with the Scriptural food laws. However Yahweh God purposed to give Peter certain instructions in a vision, and evidently uses Peter's hunger as a device by which those instructions are presented.

Unrelated to Acts chapter 10, the preliminary remarks for this evening's program are posted on the Christogenea Forum here: The Valid Christian Ministry

Book of Acts Chapter 10, Part 1 - 07-19-2013

Once it is fully understood within the Biblical context, Acts chapter 10 above all other chapters of Scripture, exemplifies how so-called Judeo, or more properly Judaized Christians are willing to lift passages of Scripture out of their context and use them for the purposes of fulfilling an agenda. There are two agendas at stake here, both promoted from the account of Peter's vision by the mainstream churches, which are the acceptance of universalism and the discarding of Yahweh's food laws. Upon our examination of this chapter, both of those agendas will be deconstructed.

To begin with that deconstruction, we must note that there are several events described in the earlier chapters of the Book of Acts to which many Judeo-Christians point in order to maintain their support of universalism. Yet none of those events truly uphold universalism once they are scrutinized. The men “out of every nation under heaven” in Acts chapter 2 were all Judaeans, and although some of them were converts, meaning that they were circumcised, Peter in his address to these men only addressed the men of Israel in relation to the covenants and the promises, for which one may compare Acts 2:14 and 2:36 where Peter states that those things which transpired were for “all the house of Israel”. In Acts 3:12, regardless of who was present at the temple at the healing of the lame man, Peter again addressed Israelites specifically. While converts may have been considered Judaeans in a religious sense, neither Peter not the other apostles could have considered them to be Israelites.

Book of Acts Chapter 9 - Christogenea Internet Radio 07-12-2013

IX 1 And Saulos, still breathing threats even of murder to the students of the Prince, going forth to the high priest 2 requested letters from him to Damaskos to the assembly halls, that if anyone should be found being of the Way, both men and women, being bound he would bring them to Jerusalem.

Paul was described by Luke at the end of Acts chapter 7 as a young man, a νεανίας (3494), and therefore it is unlikely that he had single-handedly taken a leadership role in persecuting these Christians on his own. It is much more unlikely that he could have done the things which he describes here on his own. In Paul's latter confessions, however, which are found in Acts chapters 22 and 26 and in his epistle to the Galatians, Paul only mentions himself when recounting these events. There are, evidently, two plausible reasons for this, and I would accept both of them as true. Firstly, Luke's endeavor here is to describe the acts of the apostles, and Paul having become an apostle, only his actions in connection with these events are critical to Luke's purpose. Secondly, with Paul's describing his role in these events in the first person only, neglecting to mention anybody else in connection with them although clearly others must have taken a part, he takes the entire blame upon himself, exhibiting a noble desire to be accountable for his own actions without deflecting any of that blame onto others.

Book of Acts Chapter 8 - 07-05-2013

In Acts chapter 7 we saw Stephen make an appeal to his fellow countrymen in defense of the new Christian creed. His appeal was based on the life of Moses, who was at this time, presumably next to Yahweh God Himself, the most venerated figure in the history of Israel. Stephen's appeal included a description which explains the reason why Moses was chosen for the mission which God provided him: because he displayed a greater care for the people of his own race than he did for his high station in life which was provided by the Egyptians. In fact, Moses' care for his own race exceeded any care that they may have had for themselves. Saying these things, Stephen explains that Moses risked his own station and his worldly comforts for his brethren even in spite of his brethren, and that for this reason it was by Moses that Yahweh God chose to have Israel delivered from Egypt. Stephen described how this Moses spoke of a prophet to come, which is Yahshua Christ. Note that the final commandment given by Christ to His students was to love their brethren. But Stephen also explained how the people rejected Moses in spite of their delivery from Egypt, and how even the success which Israel had from Joshua to David and the building of the first temple in Jerusalem was tainted by their apostasy, for Yahweh had already given them up to worshipping the “host of heaven”. The overall point that Stephen was making, is that the substance of God's people Israel should be revered, and not the form. The temple, it's adornments, the rituals and traditions connected to it, its manner of governance, those things are the form. The people of the nation, one's kindred, and seeking to follow the will of one's God, these things are the substance. Imagining that salvation may be obtained through the fulfilling of ordinances and rituals leads only to self-justification. The love of one's kindred leads to the edification of the kingdom of God and to the love of God, provided one abides in that love for his brethren.

Book of Acts Chapter 7 - 06-28-2013

As it is recorded in Acts chapter 7, before his stoning the martyr Stephen offered an apology (which is a defense) of his Christian beliefs, where he attempts to demonstrate to the council and to the people thata the hope of Israel rests upon the promises to Abraham, Isaac and Jacob, which were perpetuated and transmitted through Moses to Israel, and which had nothing to do with the temple or the works of the hands of men, and everything to do with kinship, brotherhood, and the counsel of God which men have perpetually rejected. Since the authority of the high priests was connected to the institution of the temple, and the allegiance of the people had long been to the institution of the temple, rather than to the Word of God, Stephen was slain for his profession of the Christian message which was unpopular with these traditionalists of the time, and which was hated most of all by the Canaanite-Edomite aliens among the chief people of the city. In the last segment of this series, we began our presentation of Stephen's apology by discussing certain of the events of the Scriptures which he cites from a historical viewpoint. Among other things, we discussed the dating of the Exodus and the reckoning of the years of Israel's captivity in Egypt. Here we will continue our discussion from where we left off last week, at Acts 7:23, and the call of Moses is still Stephen's topic: