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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 7:30–41. His three-level outline is real structure in the source text, so it is rendered as structure.
Stephen here proceeds in his story of Moses; and let any one judge whether these are the words of one that was a blasphemer of Moses or no; nothing could be spoken more honourably of him. Here is,
I.The vision which he saw of the glory of God at the bush (Act 7:30):
When forty years had expired (during all which time Moses was buried alive in Midian, and was now grown old, and one would think past service), that it might appear that all his performances were products of a divine power and promise (as it appeared that Isaac was a child of promise by his being born of parents stricken in years), now, at eighty years old, he enters upon that post of honour to which he was born, in recompence for his self-denial at forty years old. Observe,
1.Where God appeared to him: In the wilderness of Mount Sinai, Act 7:30. And, when he appeared to him there, that was holy ground (Act 7:33), which Stephen takes notice of, as a check to those who prided themselves in the temple, that holy place, as if there were no communion to be had with God but there; whereas God met Moses, and manifested himself to him, in a remote obscure place in the wilderness of Sinai. They deceive themselves if they think God is confined to places; he can bring his people into a wilderness, and there speak comfortably to them.
2.How he appeared to him: In a flame of fire (for our God is a consuming fire), and yet the bush, in which this fire was, though combustible matter, was not consumed, which, as it represented the state of Israel in Egypt (where, though they were in the fire of affliction, yet they were not consumed), so perhaps it may be looked upon as a type of Christ's incarnation, and the union between the divine and human nature: God, manifested in the flesh, was as the flame of fire manifested in the bush.
3.How Moses was affected with this:
(1.)He wondered at the sight, Act 7:31. It was a phenomenon with the solution of which all his Egyptian learning could not furnish him. He had the curiosity at first to pry into it: I will turn aside now, and see this great sight; but the nearer he drew the more he was struck with amazement; and,
(2.)He trembled, and durst not behold, durst not look stedfastly upon it; for he was soon aware that it was not a fiery meteor, but the angel of the Lord; and no other than the Angel of the covenant, the Son of God himself. This set him a trembling. Stephen was accused for blaspheming Moses and God (Act 6:11), as if Moses had been a little god; but by this it appears that he was a man, subject to like passions as we are, and particularly that of fear, upon any appearance of the divine majesty and glory.
II.The declaration which he heard of the covenant of God (Act 7:32):
The voice of the Lord came to him; for faith comes by hearing; and this was it: I am the God of Isaac, and the God of Jacob; and therefore, 1. "I am the same that I was." The covenant God made with Abraham some ages ago was, I will be to thee a God, a God all-sufficient. "Now," saith God, "that covenant is still in full force; it is not cancelled nor forgotten, but I am, as I was, the God of Abraham, and now I will make it to appear so;" for all the favours, all the honours God put upon Israel, were founded upon this covenant with Abraham, and flowed from it. 2. "I will be the same that I am." For if the death of Abraham, Isaac, and Jacob, cannot break the covenant-relation between God and them (as by this it appears it cannot), then nothing else can: and then he will be a God, (1.) To their souls, which are now separated from their bodies. Our Saviour by this proves the future state, Mat 22:31, Mat 22:32. Abraham is dead, and yet God is still his God, therefore Abraham is still alive. God never did that for him in this world which would answer the true intent and full extent of that promise, that he would be the God of Abraham; and therefore it must be done for him in the other world. Now this is that life and immortality which are brought to light by the gospel, for the full conviction of the Sadducees, who denied it. Those therefore who stood up in defence of the gospel, and endeavoured to propagate it, were so far from blaspheming Moses that they did the greatest honour imaginable to Moses, and that glorious discovery which God made of himself to him at the bush. (2.) To their seed. God, in declaring himself thus the God of their fathers, intimated his kindness to their seed, that they should be beloved for the fathers' sakes, Rom 11:28; Deu 7:8. Now the preachers of the gospel preached up this covenant, the promise made of God unto the fathers; unto which promise those of the twelve tribes that did continue serving God hoped to come, Act 26:6, Act 26:7. And shall they, under colour of supporting the holy place and the law, oppose the covenant which was made with Abraham and his seed, his spiritual seed, before the law was given, and long before the holy place was built? Since God's glory must be for ever advanced, and our glorying for ever silenced, God will have our salvation to be by promise, and not by the law; the Jews therefore who persecuted the Christians, under pretence that they blasphemed the law, did themselves blaspheme the promise, and forsook all their own mercies that were contained in it.
III.The commission which God gave him to deliver Israel out of Egypt.
The Jews set up Moses in competition with Christ, and accused Stephen as a blasphemer because he did not do so too. But Stephen here shows that Moses was an eminent type of Christ, as he was Israel's deliverer. When God had declared himself the God of Abraham he proceeded, 1. To order Moses into a reverent posture: "Put off thy shoes from thy feet. Enter not upon sacred things with low, and cold, and common thoughts. Keep thy foot, Ecc 5:1. Be not hasty and rash in thy approaches to God; tread softly." 2. To order Moses into a very eminent service. When he is ready to receive commands, he shall have commission. He is commissioned to demand leave from Pharaoh for Israel to go out of his land, and to enforce that demand, Act 7:34. Observe, (1.) The notice God took both of their sufferings and of their sense of their sufferings: I have seen, I have seen their affliction, and have heard their groaning. God has a compassionate regard to the troubles of his church, and the groans of his persecuted people; and their deliverance takes rise from his pity. (2.) The determination he fixed to redeem them by the hand of Moses: I am come down to deliver them. It should seem, though God is present in all places, yet he uses that expression here of coming down to deliver them because that deliverance was typical of what Christ did, when, for us men, and for our salvation, he came down from heaven; he that ascended first descended. Moses is the man that must be employed: Come, and I will send thee into Egypt: and, if God send him, he will own him and give him success.
IV.His acting in pursuance of this commission, wherein he was a figure of the Messiah.
And Stephen takes notice here again of the slights they had put upon him, the affronts they had given him, and their refusal to have him to reign over them, as tending very much to magnify his agency in their deliverance.
1.God put honour upon him whom they put contempt upon (Act 7:35): This Moses whom they refused (whose kind offers and good offices they rejected with scorn, saying, Who made thee a ruler and a judge? Thou takest too much upon thee, thou son of Levi, Num 16:3), this same Moses did God send to be a ruler, and a deliverer, by the hand of the angel which appeared to him in the bush. It may be understood either that God sent to him by the hand of the angel going along with him he became a complete deliverer. Now, by this example, Stephen would intimate to the council that this Jesus whom they now refused, as their fathers did Moses, saying, Who made thee a prophet and a king? Who gave thee this authority? even this same has God advanced to be a prince and a Saviour, a ruler and a deliverer; as the apostles had told them awhile ago (Act 5:30, Act 5:31), that the stone which the builders refused was become the head-stone in the corner, Act 4:11.
2.God showed favour to them by him, and he was very forward to serve them, though they had thrust him away. God might justly have refused them his service, and he might justly have declined it; but it is all forgotten: they are not so much as upbraided with it, Act 4:36. He brought them out, notwithstanding, after he had shown wonders and signs in the land of Egypt (which were afterwards continued for the completing of their deliverance, according as the case called for them) in the Red Sea and in the wilderness forty years. So far is he from blaspheming Moses that he admires him as a glorious instrument in the hand of God for the forming of the Old Testament church. But it does not at all derogate from his just honour to say that he was but an instrument, and that he is outshone by this Jesus, whom he encourages these Jews yet to close with, and to come into his interest, not fearing but that then they should be received into his favour, and receive benefit by him, as the people of Israel were delivered by Moses, though they had once refused him.
V.His prophecy of Christ and his grace, Act 4:37.
He not only was a type of Christ (many were so that perhaps had not an actual foresight of his day), but Moses spoke of him (Act 4:37): This is that Moses who said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren. This is spoken of as one of the greatest honours God put upon him (nay, as that which exceeded all the rest), that by him he gave notice to the children of Israel of the great prophet that should come into the world, raised their expectation of him, and required them to receive him. When his bringing them out of Egypt is spoken of it is with an emphasis of honour, This is that Moses, Exo 6:26. And so it is here, This is that Moses. Now this is very full to Stephen's purpose; in asserting that Jesus should change the customs of the ceremonial law, he was so far from blaspheming Moses that really he did him the greatest honour imaginable, by showing how the prophecy of Moses was accomplished, which was so clear, that, as Christ told them himself, If they had believed Moses, they would have believed him, Joh 5:46.
1.Moses, in God's name, told them that, in the fulness of time, they should have a prophet raised up among them, one of their own nation, that should be like unto him (Deu 18:15, Deu 18:18), - a ruler and a deliverer, a judge and a lawgiver, like him, - who should therefore have authority to change the customs that he had delivered, and to bring in a better hope, as the Mediator of a better testament.
2.He charged them to hear that prophet, to receive his dictates, to admit the change he would make in their customs, and to submit to him in every thing; "and this will be the greatest honour you can do to Moses and to his law, who said, Hear you him; and came to be a witness to the repetition of this charge by a voice from heaven, at the transfiguration of Christ, and by his silence gave consent to it," Mat 17:5.
VI.The eminent services which Moses continued to do to the people of Israel, after he had been instrumental to bring them out of Egypt, Act 7:38. And herein also he was a type of Christ, who yet so far exceeds him that it is no blasphemy to say, "He has authority to change the customs that Moses delivered." It was the honour of Moses,
1.That he was in the church in the wilderness; he presided in all the affairs of it for forty years, was king in Jeshurun, Deu 33:5. The camp of Israel is here called the church in the wilderness; for it was a sacred society, incorporated by a divine charter under a divine government, and blessed with divine revelation. The church in the wilderness was a church, though it was not yet perfectly formed, as it was to be when they came to Canaan, but every man did that which was right in his own eyes, Deu 12:8, Deu 12:9. It was the honour of Moses that he was in that church, and many a time it had been destroyed if Moses had not been in it to intercede for it. But Christ is the president and guide of a more excellent and glorious church than that in the wilderness was, and is more in it, as the life and soul of it, than Moses could be in that.
2.That he was with the angel that spoke to him in the mount Sinai, and with our fathers - was with him in the holy mount twice forty days, with the angel of the covenant, Michael, our prince. Moses was immediately conversant with God, but never lay in his bosom as Christ did from eternity. Or these words may be taken thus: Moses was in the church in the wilderness, but it was with the angel that spoke to him in mount Sinai, that is, at the burning bush; for that was said to be at mount Sinai (Act 7:30); that angel went before him, and was guide to him, else he could not have been a guide to Israel; of this God speaks (Exo 23:20), I send an angel before thee, and Exo 33:2. And see Num 20:16. He was in the church with the angel, without whom he could have done no service to the church; but Christ is himself that angel which was with the church in the wilderness, and therefore has an authority above Moses.
3.That he received the lively oracles to give unto them; not only the ten commandments, but the other instructions which the Lord spoke unto Moses, saying, Speak them to the children of Israel.
(1.)The words of God are oracles, certain and infallible, and of unquestionable authority and obligation; they are to be consulted as oracles, and by them all controversies must be determined.
(2.)They are lively oracles, for they are the oracles of the living God, not of the dumb and dead idols of the heathens: the word that God speaks is spirit and life; not that the law of Moses could give life, but it showed the way to life: If thou wilt enter into life, keep the commandments.
(3.)Moses received them from God, and delivered nothing as an oracle to the people but what he had first received from God.
(4.)The lively oracles which he received from God he faithfully gave to the people, to be observed and preserved. It was the principal privilege of the Jews that to them were committed the oracles of God; and it was by the hand of Moses that they were committed. As Moses gave them not that bread, so neither did he give them that law from heaven (Joh 6:32), but God gave it to them; and he that gave them those customs by his servant Moses might, no doubt, when he pleased, change the customs by his Son Jesus, who received more lively oracles to give unto us than Moses did.
VII.The contempt that was, after this, and notwithstanding this, put upon him by the people.
Those that charged Stephen with speaking against Moses would do well to answer what their own ancestors had done, and they tread in their ancestors' steps.
1.They would not obey him, but thrust him from them, Act 7:39. They murmured at him, mutinied against him, refused to obey his orders, and sometimes were ready to stone him. Moses did indeed give them an excellent law, but by this it appeared that it could not make the comers there unto perfect (Heb 10:1), for in their hearts they turned back again into Egypt, and preferred their garlic and onions there before the manna they had under the guidance of Moses, or the milk and honey they hoped for in Canaan. Observe, Their secret disaffection to Moses, with their inclination to Egyptianism, if I may so call it. This was, in effect, turning back to Egypt; it was doing it in heart. Many that pretend to be going forward towards Canaan, by keeping up a show and profession of religion, are, at the same time, in their hearts turning back to Egypt, like Lot's wife to Sodom, and will be dealt with as deserters, for it is the heart that God looks at. Now, if the customs that Moses delivered to them could not prevail to change them, wonder not that Christ comes to change the customs, and to introduce a more spiritual way of worship.
2.They made a golden calf instead of him, which besides the affront that was thereby offered to God, was a great indignity to Moses: for it was upon this consideration that they made the calf, because "as for this Moses, who brought us out of the land of Egypt, we know not what is become of him; therefore make us gods of gold;" as if a calf were sufficient to supply the want of Moses, and as capable of going before them into the promised land. So they made a calf in those days when the law was given them, and offered sacrifices unto the idol, and rejoiced in the work of their own hands. So proud were they of their new god that when they had sat down to eat and drink, they rose up to play! By all this it appears that there was a great deal which the law could not do, in that it was weak through the flesh; it was therefore necessary that this law should be perfected by a better hand, and he was no blasphemer against Moses who said that Christ had done it.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"And when forty years were expired, there appeared to him in the wilderness of mount Sinai an angel of the Lord in a flame of fire in a bush." Do you mark that it is not hindered by lapse of time? For when he was an exile, when a stranger, when he had now passed much time in a foreign land, so as to have two sons, when he no longer expected to return, then does the Angel appear to him. The Son of God he calls an Angel, as also he calls Him man. Appears in the desert, not in a temple. See how many miracles are taking place, and no word of Temple, no word of Sacrifice. And here also not simply in the desert, but in the bush. "When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him." Lo! he was deemed worthy of the Voice also.
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Summary
Acts 7:30 recounts a pivotal moment in the life of Moses, marking the divine initiation of his prophetic and leadership ministry. After forty years spent in the wilderness, tending sheep and living in obscurity, Moses encounters the "angel of the Lord" in a burning bush on Mount Sinai. This dramatic theophany serves as God's direct call, commissioning Moses to return to Egypt and deliver the Israelite people from slavery, thereby setting in motion the central narrative of the Exodus.
Context
Literary Context
Acts 7:30 is embedded within Stephen's lengthy and impassioned defense before the Sanhedrin, a speech that traces the history of Israel from Abraham to Solomon. Stephen's primary aim is to demonstrate that God's presence and work are not confined to the Temple or the land of Israel, and that the Jewish leadership has historically resisted the Holy Spirit, just as they are now resisting Jesus. This verse specifically falls within Stephen's detailed recounting of Moses' life, highlighting God's sovereign hand in preparing Moses for leadership. Stephen emphasizes Moses' initial attempt to deliver his people at age forty (Acts 7:23), his subsequent flight into Midian, and this renewed, divinely sanctioned call after another forty years of exile, underscoring God's perfect timing and method.
Historical & Cultural Context
The historical backdrop is the period following Moses' flight from Egypt after killing an Egyptian. He spent forty years in the wilderness of Midian, a region to the east of the Sinai Peninsula, where he married Zipporah and became a shepherd for his father-in-law, Jethro. This period of solitude and pastoral life was a stark contrast to his upbringing in Pharaoh's court. Culturally, the wilderness was often seen as a place of divine encounter and purification, a setting where one was stripped of worldly distractions and brought face-to-face with God. Mount Sinai (also known as Horeb) was revered as a holy mountain, later becoming the site where the Law was given. The appearance of an angel in a flame of fire was a powerful, recognizable form of divine manifestation (a theophany) in ancient Near Eastern thought, signifying holiness, power, and often judgment.
Key Themes
This verse contributes significantly to several overarching themes in Acts and the broader biblical narrative. It powerfully illustrates Divine Calling and Preparation, showing that God's servants are often prepared through long periods of obscurity and hardship before being launched into public ministry. The Sovereignty of God is evident in His initiation of the encounter, demonstrating that He chooses and equips individuals according to His perfect will and timing, regardless of their past failures or current circumstances. Furthermore, the Theophany and Divine Presence are central, as the burning bush signifies God's holy, unapproachable yet revealing presence, a theme that resonates throughout the Old Testament and finds its ultimate expression in Christ. Stephen uses this account to subtly challenge the Sanhedrin's rigid understanding of God's presence, implying that God is not limited to their Temple but manifests Himself wherever and however He chooses, even in a humble bush in the wilderness, just as He did in Jesus, whom they rejected. This prepares the ground for Stephen's later argument that God does not dwell in temples made with hands (Acts 7:48).
Exposition and Analysis
Key Word Analysis
This word means "to make replete, to cram, to level up, or to furnish." In the context of time, as used here, it signifies "to finish a period or task," "to accomplish," or "to be complete." The phrase "when forty years were expired" emphasizes that this was not a random event, but a divinely appointed moment, the completion of a specific period of preparation that God had ordained for Moses' life and ministry.
This verb denotes "to gaze with wide-open eyes, as at something remarkable." It implies a vision that is striking, attention-grabbing, and often supernatural, distinguishing it from mere casual observation. The use of this word highlights the dramatic and awe-inspiring nature of Moses' encounter with the divine, underscoring that it was a clear, unmistakable manifestation of God's presence, intended to capture Moses' full attention and convey profound significance.
Meaning "a messenger," this term refers to a divine emissary. When combined with "of the Lord" (Greek, Kyriou), the phrase "angel of the Lord" (often capitalized in English translations) frequently designates a special, pre-incarnate manifestation of God Himself, or a divine representative so closely identified with God that He speaks and acts with divine authority. In the context of the burning bush, where the "angel of the Lord" speaks and identifies Himself as "the God of Abraham, the God of Isaac, and the God of Jacob" (Exodus 3:6), it is widely understood as a theophany, a direct appearance of God.
Verse Breakdown
"And when forty years were expired"
This clause establishes the timeframe, highlighting the significant period of preparation Moses underwent in the wilderness. It marks the end of a long season of obscurity and the beginning of God's appointed time for his public ministry, emphasizing God's sovereign timing and the importance of patient endurance in divine preparation.
"there appeared to him in the wilderness of mount Sina"
This sets the scene for the divine encounter. The "wilderness" signifies a desolate, isolated place, often associated with spiritual testing and divine revelation. "Mount Sina" (Sinai) is identified as the specific location, a sacred mountain that would later become the site of the giving of the Law, underscoring the holiness and significance of this divine manifestation. The appearance was direct and personal to Moses.
"an angel of the Lord"
This phrase identifies the agent of the divine appearance. As discussed in the key word analysis, "the angel of the Lord" in Old Testament contexts often refers to a Christophany or a direct manifestation of God Himself, acting as His personal representative. This indicates that Moses was encountering God directly, not merely a created angelic being.
"in a flame of fire in a bush"
This describes the specific form of the theophany. The "flame of fire" symbolizes God's holy, consuming, and purifying presence, while the fact that the "bush" was not consumed underscores the miraculous and supernatural nature of the event, signifying God's power to be present without destroying that which He indwells or uses for His purposes. The humble "bush" contrasts with the immense power of the divine fire, highlighting God's ability to reveal Himself in unexpected and ordinary places.
Literary Devices
Acts 7:30 masterfully employs several literary devices to convey its profound theological message. Central to the verse is Theophany, the manifestation of God to humankind, which is vividly depicted through the "angel of the Lord in a flame of fire in a bush." This direct divine appearance underscores God's active involvement in human history and His initiative in calling His servants. Symbolism is also prominent: the "flame of fire" represents God's holiness, purity, and consuming power, while the "bush" that burns without being consumed symbolizes God's miraculous presence and His ability to sustain and empower His chosen instruments without destroying them. The choice of a humble "bush" also carries symbolic weight, suggesting that God often chooses the ordinary and overlooked to manifest His extraordinary power. Furthermore, the mention of "forty years" before the divine appearance creates a sense of Anticipation and highlights the theme of Divine Timing, emphasizing that God's plans unfold according to His perfect schedule, often after extended periods of preparation or waiting.
Theological and Thematic Connections
Acts 7:30 profoundly illustrates God's sovereign initiative in calling and equipping His servants, emphasizing that divine commissioning is often preceded by extended periods of preparation and obscurity. It underscores the biblical truth that God's timing is perfect and that He often chooses to manifest His presence in unexpected ways and places, not confined to human-made structures or expectations. The nature of the "angel of the Lord" as a direct divine manifestation, often understood as a pre-incarnate appearance of Christ, further highlights the personal and powerful nature of God's interaction with humanity, setting the stage for His ultimate self-revelation in Jesus. This encounter at the burning bush is a foundational event in redemptive history, marking the beginning of Israel's deliverance and the establishment of God's covenant with His people through Moses.
Reflection and Application
Acts 7:30 offers profound insights for contemporary believers, reminding us that God's call on our lives often unfolds according to His perfect, sometimes seemingly delayed, timing. Just as Moses spent forty years in obscurity before his divine commissioning, we are encouraged to embrace seasons of waiting, preparation, and even perceived insignificance as integral parts of God's refining process for His purposes. This verse challenges us to recognize God's presence not only in grand, miraculous displays but also in the ordinary and humble circumstances of our lives, much like the burning bush in the wilderness. It calls us to cultivate a posture of humility and readiness, understanding that God often chooses the unlikely to accomplish His extraordinary will. Our past failures or perceived inadequacies do not disqualify us; rather, God's sovereign grace actively pursues and equips us for His service, urging us to respond with faith and obedience when His call becomes clear.
Questions for Reflection
FAQ
Who was the "angel of the Lord" that appeared to Moses?
In many Old Testament contexts, including the burning bush narrative from which Stephen quotes, the "angel of the Lord" (Hebrew: Malakh Yahweh) is understood by many scholars not merely as a created angelic being, but as a pre-incarnate appearance of God Himself, specifically the Son of God. This interpretation is supported by the fact that the "angel" speaks with divine authority, accepts worship, and identifies Himself as Yahweh, the God of Abraham, Isaac, and Jacob (Exodus 3:6). This powerful manifestation is a theophany or Christophany, a direct revelation of God's presence.
Why did Moses have to wait "forty years" in the wilderness before this divine encounter?
The "forty years" in the wilderness served as a crucial period of divine preparation and humbling for Moses. After his initial attempt to deliver Israel at age forty, which ended in failure and flight (Acts 7:23-29), Moses needed to be stripped of his Egyptian princely identity and self-reliance. The wilderness experience taught him patience, humility, dependence on God, and the skills of a shepherd, which would be vital for leading the Israelites through the wilderness for the next forty years. It demonstrates God's perfect timing and His method of preparing His chosen instruments through seasons of obscurity and character formation.
What is the significance of the "flame of fire in a bush"?
The "flame of fire in a bush" is a powerful symbolic manifestation of God's presence. "Fire" in the Bible often symbolizes God's holiness, purity, consuming power, and judgment (Hebrews 12:29). The miraculous aspect of the "bush" burning without being consumed signifies God's ability to dwell among His people and use ordinary instruments without destroying them, and His power to sustain life even in the midst of His consuming holiness. It also highlights the sacredness of the ground where God manifests Himself, prompting Moses to remove his sandals (Exodus 3:5).
Christ-Centered Fulfillment
Acts 7:30, detailing Moses' encounter with the "angel of the Lord" in the burning bush, finds its ultimate Christ-centered fulfillment in several profound ways. The "angel of the Lord" is widely understood as a pre-incarnate appearance of Jesus Christ, the Son of God, who has always been the primary agent of God's revelation to humanity. Thus, the very voice that called Moses from the bush was the voice of the eternal Word, who would later become flesh and dwell among us (John 1:14). Moses himself, called as a deliverer and prophet, serves as a significant type of Christ; just as Moses delivered Israel from Egyptian bondage, Jesus delivers humanity from the bondage of sin and death (Hebrews 3:1-6). The miraculous preservation of the bush, burning yet unconsumed, foreshadows Christ's divine nature and His ability to endure the consuming fire of God's wrath on the cross without being overcome, thereby securing salvation for His people. Ultimately, the burning bush encounter, a moment of divine commissioning, points forward to Jesus, the one whom God sent in the fullness of time (Galatians 4:4), not merely to deliver a nation, but to redeem all who believe, becoming the ultimate revelation of God's presence and power for all eternity (Colossians 1:15).