Acts 7

H. Leo Boles Commentary On Acts 7 STEPHEN’ S DEFENSEAct_7:1-53 1 And the high priest said,—Stephen’ s defense, at first view, is a condensed outline of Jewish history from the call of Abraham to the temple. It will be observed that in all the prominent pe¬riods of their history God did not confine himself to the Holy Land, nor to the temple; he appeared to Abraham in Mesopotamia, to Joseph and Israel in Egypt, to Moses in the wilderness of Sinai; hence, God’ s glorious appearings to their fathers were outside of the land of Canaan, and before the temple had an existence. “ The high priest” presided over the Sanhedrin; the council had felt uneasy for some time, as the history of the church reveals; its members had felt for a while quite satisfied on the death of Jesus, but when his resurrection was preached and proved so conclusively by the testimony of the apostles, and when the church had multi¬plied in such great numbers, the Sanhedrin now was most uncom¬fortable. The high priest asked Stephen with regard to the charges that the council made against him: “ Are these things so ?” This is mild language, more so than that addressed to Christ. (Matthew 26:62.) His question to Stephen was equivalent to the question: “ Guilty or not guilty?” This gave Stephen the opportunity to make his defense. 2 Brethren and fathers, hearken:—Stephen addressed the council in a very respectful way; he included the bystanders as “ brethren,” and the council as “ fathers.” Paul made a similar ad¬dress. (Acts 22:1.) “ The God of glory appeared unto our father Abraham” before he dwelt in Haran. Stephen begins by calling Abraham “ our Father,” and the narrative proceeds to set forth the successive steps of God’ s dealing toward them under the Abra- hamic covenant. No vision is recorded in the Old Testament of God’ s appearance to Abraham in Mesopotamia, but it is implied, as it is said that God brought him out of Ur of the Chaldees. (Genesis 11:31 Genesis 15:7; Nehemiah 9:7.) In Genesis 12:1, Abram is said to have been called after he dwelt in Haran. “ Mesopotamia” is the region between the rivers Tigris and Euphrates. 3 and said unto him, Get thee out of thy land,—Stephen here gives the divine instruction which is given in Genesis 12:1. Abraham was called out of Ur with the special object of removing him away from the influence of his idolatrous surroundings. His people served other gods there. (Joshua 24:2.) He was to leave his native land and his kinspeople and go into a land which Jeho¬vah would show him. He was not told where he should go; and “ by faith Abraham . . . went out, not knowing whither he went.” (Hebrews 11:8.) 4 Then came he out of the land—Abraham left Mesopotamia and took with him his father Terah and Lot; they dwelt in Haran about five years. Terah was seventy years old when Abram was born (Genesis 11:26); and Abraham was seventy-five when he left Haran (Genesis 12:4). Then Terah would have been one hundred forty-five years old at that time; but Terah lived to be two hundred five. (Genesis 11:32.) Thus it is supposed that Terah must have lived about sixty years after Abraham started for Ca-naan. There are several explanations offered, as Stephen refers to Terah’ s spiritual death by relaxing into idolatry. However, the most satisfactory explanation is that critics wrongly assume Abram to be the eldest son of Terah, whereas he may have been the youngest, and Haran, who died in Ur, may have been the eldest, or even Nahor. 5 and he gave him none inheritance in it,—Abraham did not get the land for a living possession; it was promised to him for his heirs; he bought a burial place for his wife Sarah. (Genesis 23:20 Genesis 50:13.) This gave him no right of possession to live there. He buried his wife in the cave of Machpelah; this was his only posses¬sion. This promise was made to Abraham that his seed should in¬herit the land even before Abraham had an heir. (Genesis 12:7 Genesis 13:15-16.) 6 And God spake on this wise,—These promises were made to Abraham while he had no child, that “ his seed should sojourn in a strange land.” This sojourn should result in their bondage and evil treatment for “ four hundred years.” It was God’ s plan to delay the fulfillment of the promise. The four hundred years may be stated in round numbers as in Exodus 12:40-41. Paul says that the law came four hundred thirty years after the promise (Galatians 3:17); so that the four hundred thirty years of Exo 12:40 probably included the patriarchs’ residence in Canaan (Genesis 15:13-14; Exodus 3:12). 7 And the nation to which they shall be in bondage—This nation was Egypt. God said that he would judge this nation, and this was done when he told Moses from the burning bush that Is¬rael should come out of Egypt and serve him “ in this place,” meaning Mount Horeb. Thus the council was reminded that Is¬rael was to worship Jehovah in Sinai, and not alone in the temple, nor alone in Canaan. 8 And he gave him the covenant of circumcision:—“ The covenant of circumcision” was the covenant that God made with Abraham to give his posterity this land. The seal or sign of this covenant was circumcision; it was the covenant marked by circum¬cision. (Genesis 17:9-14; Romans 4:11.) The covenant of circumci¬sion was given the year before Isaac was born. (Genesis 17:21.) “ The eighth day”— each male child should be circumcised on the eighth day. Isaac, Jacob, and the twelve patriarchs, or sons of Jacob, were circumcised. 9 And the patriarchs, moved with jealousy against Joseph,—“ Jealousy” here comes from the original “ zelosantes,” which means “ to burn or boil with zeal, and then with envy.” (Acts 5:17.) The brothers of Joseph were excited to envy against him be¬cause of Jacob’ s partiality toward him. (Genesis 37:3-4.) They sold him into Egypt. (Genesis 37:25-28.) However, God was with him. (Genesis 39:2 Genesis 39:21.) Stephen is merely giving an outline of the story which occupies much space in Genesis. 10 and delivered him out of all his afflictions,—For a record of this, see Genesis 41:38-45 Genesis 41:54. God was with him in all of his afflictions in Egypt, and finally elevated him “ before Pharaoh king of Egypt.” He was finally made governor over Egypt and all of Pharaoh’ s house. “ Pharaoh” is not a name of a king, but a title, the Egyptian title meaning “ a great house.” 11 Now there came a famine over all Egypt—Here another stage in the history is noted as part of the same plan of providen¬tial development in the case of the covenant people. The famine is recorded in Genesis 41:54; it was very severe. Stephen reaches the climax by saying, “ Our fathers found no sustenance.” Notice that Stephen continues to speak of “ our fathers,” which identifies him with the council and all who were present. “ Sustenance” is from the original “ chortasmata,” and means “ to feed with grass or herbs.” In the New Testament it includes food for men and ani¬mals, but in Genesis 24:25 Genesis 24:32 it is fodder for the cattle, a first neces¬sity for owners of herds of cattle. 12 But when Jacob heard that there was grain in Egypt,— Jacob heard that there was “ grain” in Egypt. The Greek for corn or grain is “ sitia,” and means grain, such as wheat and bar¬ley, but not our maize or Indian corn; it is an old word for provi¬sions, victuals. Jacob remained in Canaan while ten of his sons went into Egypt the first time. 13 And at the second time Joseph was made known—While Joseph was ruler over Egypt the famine occurred; he controlled the distribution of the grain; he had been in Egypt many years and his brothers did not recognize him and he did not make himself known unto them the first time. The second time Joseph was made known to his brethren, and Pharaoh assisted Joseph in mak¬ing arrangements to bring his father into Egypt. 14 And Joseph sent, and called to him Jacob—Genesis 45:17¬21 gives an account of Joseph’ s sending for his father; Jacob, with all of his kindred, “ threescore and fifteen souls,” went down into Egypt. Stephen counts some grandchildren of Joseph and so makes it seventy-five, whereas Genesis 46:26 has sixty-six, and then the next verse makes it seventy, including Jacob and Joseph with his two sons. 15-16 And Jacob went down into Egypt;—Jacob went into Egypt and lived there seventeen years and died; his body was brought out of Egypt and buried in the cave of Machpelah, where Abraham and Sarah, Isaac and Rebekah were buried, and where he had buried Leah. Abraham had bought the cave of Machpelah as a burying place from Ephron the Hittite at Hebron (Genesis 23:16); while Jacob bought a field from the sons of Hamor at Shechem (Genesis 33:19; Joshua 24:32). Abraham had built an altar at Shechem when he entered Canaan. (Genesis 12:6-7.) 17-18 But as the time of the promise drew nigh—The prom¬ise here referred to may be that made to Abraham in Genesis 12:7, “ Unto thy seed will I give this land” ; or it may refer to the one recorded in Genesis 15:16, “ And in the fourth generation they shall come hither again.” “ The people grew and multiplied in Egypt,” and prospered until “ there arose another king over Egypt, who knew not Joseph.” This “ Pharaoh” did not remember with grati¬tude nor acknowledge Egypt’ s obligation to Joseph. Stephen may have quoted from Exodus 1:8 at this point. 19 The same dealt craftily with our race,—“ Dealt craftily” is from the Greek “ katasophizomai,” which means “ to make wise, to become wise, then to play the sophist” ; however, in the New Tes¬tament it is used to mean “ to use fraud, craft, deceit.” Pharaoh required the children of Israel to “ cast out their babes to the end they might not live.” It seems that Pharaoh, besides the command to cast every infant son into the river Nile, treated the Hebrews with such rigor that, through dread of training up any children to endure their own hard lot, they in some instances abandoned their daughters also to death. The purpose and plan of this king was to keep the nation of Israel from multiplying and growing stronger; hence, he required the parents to abandon their children and let them die. (Exodus 2:2-3.) Pharaoh was afraid that the Israelites would multiply so fast and become so strong that they would rebel against the Egyptian king. 20 At which season Moses was born,—Amram of the tribe of Levi and the family of Kohath married Jochebed and had at least two children before Moses was born, Miriam and Aaron. It is not known whether these children were born before the king’ s decree was issued; but it is known that Moses was born while this decree was in force and his mother, Jochebed, refused to obey the king’ s orders and preserved Moses because he “ was exceeding fair.” He was nourished at home for three months in defiance of the new Pharaoh’ s orders. 21 and when he was cast out,—Jochebed, after nourishing him for three months in her own house, made preparations for him to be found by Pharaoh’ s daughter with the hope that she would spare the child. Pharaoh’ s daughter came down and found the child and “ nourished him for her own son.” Stephen had been ac¬cused of blaspheming Moses; he refutes the charge by reverently rehearsing the history of Moses, and also shows how God guarded all these changes; this emphasized the proof that his providential care would now, as in the past, overrule all the changes to advance his kingdom. 22 And Moses was instructed in all the wisdom—Moses was “ mighty in his words and works,” which refers to his later life; he said of himself: “ Oh, Lord, I am not eloquent, … I am slow of speech, and of a slow tongue.” (Exodus 4:10.) The priestly caste in Egypt was noted for its knowledge of science, astronomy, medi¬cine, and mathematics; this reputation was proverbial. (1 Kings 4:30.) It was said of Jesus that he “ was a prophet mighty in deed and word before God and all the people.” (Luke 24:19.) Jesus was a prophet like unto Moses. (Acts 3:22.) 23 But when he was well-nigh forty years old,—Moses was forty years old at this time; Exodus 2:11 says that “ when Moses was grown up,” and Hebrews 11:24 says “ when he was grown up.” The Jews understood this to mean forty years which he had spent as the son of Pharaoh’ s daughter; then he was in Midian forty years; then forty years in the wilderness, making his age one hundred twenty years. “ It came into his heart” to visit his brethren at this time when he was forty years of age; we are not told how he was impressed with the thought of delivering his brethren from Egyp¬tian bondage at this time. 24-25 And seeing one of them suffer wrong,—While down in the land of Goshen visiting his brethren he saw an Egyptian, presumably a taskmaster, smiting one of his brethren, and Moses slew the Egyptian and hid his body in the sand. (Exodus 2:12.) He may not have intended to kill the Egyptian, but having done so, he concealed his body in the sand. He “ went out the second day” and “ two men of the Hebrews . . . striving together” (Exodus 2:13), and rebuked the one that was in the wrong. He thought that his brethren “ understood that God by his hand was giving . . . deliverance” to the children of Israel. They did not understand; neither is there anything said in Exodus about his intentions at this time. God intended to deliver them by the hand of Moses, but Moses was not prepared at this time to become their deliverer; neither was this the way that God would deliver them. 26 And the day following he appeared unto them as they strove,—Here Moses attempted to establish peace between two of his brethren, but they did not understand his intentions. Stephen knew that they were familiar with the history. As they were of the same race, and both under oppression, it was not in harmony with the relationship for them to be fighting among themselves; some think that there is implied here the fact that they should re¬serve their strength to contend together against the common enemy. 27-28 But he that did his neighbor wrong—The one that was in the wrong resented the correction and reminded him what he had done to the Egyptian. A record of this is found in Exodus 2:14. It does not appear that Moses assumed any authority over them; it seems that they should have understood what Moses was doing and should have been in sympathy with him. However, Moses saw that what he had done to the Egyptian was known, and that his brethren would not accept him as their deliverer. 29 And Moses fled at this saying,—When Pharaoh heard what Moses had done, “ he sought to slay Moses.” (Exodus 2:15.) Moses became a sojourner in the land of Midian. “ Midian” was a son of Abraham by Keturah. (Genesis 25:2.) His descen¬dants occupied the region extending from the eastern shore of the Gulf of Akabah to the borders of Moab on the one side, and to the vicinity of Sinai on the other. Here he married Zipporah, daughter of Jethro, the priest of Midian. (Exodus 2:16-22.) He had two sons by Zipporah, born while he was in Midian. 30 And when forty years were fulfilled,—Moses sojourned in Midian in the region about Mount Sinai forty years. While there, an angel appeared to him and summoned him by the signal of “ a flame of fire in a bush.” This corresponds with the statement in Exodus 7:7 that Moses was eighty years old when he appeared before Pharaoh, and one hundred twenty years old when he died. (Deuteronomy 29:5 Deuteronomy 31:2 Deuteronomy 34:7.) The angel appeared to Moses at the end of the forty years’ sojourn in the land of Midian. 31-32 And when Moses saw it,—A flame of fire in a bush would not excite wonder; but if the flame kept on burning and the bush was not consumed, it would excite attention. (Exodus 3:2.) Moses approached the bush to discover the cause of this wonder. When he did so, a voice was heard, saying, “ I am the God of thy fathers, the God of Abraham, and of Isaac, and of Jacob.” This is the way that God called him; Moses thus further becomes ac¬quainted with God. When Moses heard the voice, he “ trembled, and durst not behold.” It was a fearful thing to stand in the pres¬ence of God. The angel here is termed Jehovah himself; the angel was a messenger of Jehovah. 33 And the Lord said unto him,—Jehovah told Moses to take off his shoes as he was standing on holy ground; Jehovah was rep¬resented there by the angel and the bush that was aflame. Moses was in the presence of God; hence, he should remove his sandals. It was considered an act of reverence to remove the shoes; this is still considered an act of reverence in the eastern country. We re¬move the hat as an act of respect and reverence. They removed their sandals. 34 I have surely seen the affliction of my people—This is what Jehovah said to Moses as Moses stood there in reverence for the presence of Jehovah. (Exodus 3:7.) God had seen the affliction of his people; he saw how they were treated by the Egyptians. He had foretold this suffering. (Genesis 17; Nehemiah 9:9; Psalms 106:44-45; Isaiah 63:7-14.) Here Moses is directed as a leader to deliver Israel from Egyptian bondage. Stephen is honoring Moses in all of the history that he recites. 35 This Moses whom they refused, saying,—Here Stephen emphasizes that this Moses who was rejected forty years previous to this time now has the command to go back to Egypt and deliver Israel from bondage. Many think that he was not commissioned the first time to deliver Israel. The council must have seen the parallel suggested in Stephen’s words; their fathers had rejected Moses, yet God sent him; so they rejected Jesus, but God sent him to deliver them. Moses is called here a “ deliverer” ; he is also called a “ ruler.” There is a deadly parallel between Moses and Christ that the Sanhedrin must see; they must also see that they are doing to Christ and his disciples just what was done to Moses. Moses was ruler, lawgiver, deliverer, and prophet; Christ was all this to the people, but they rejected him. Moses was encouraged and supported by the angel which represented the presence of God. 36 This man led them forth, having wrought wonders—Moses and Aaron went before Pharaoh and wrought miracles; the ten plagues brought on Egypt were among the “ wonders and signs” which Moses wrought in Egypt; but not all of these “ wonders and signs” were done in Egypt. Some of them were “ in the Red sea,” and for forty years in the wilderness. Though rejected, Moses delivered the afflicted Israelites; so Christ wrought many “ wonders and signs” among the people, yet he was rejected and crucified. Again, they must see the point in Stephen’ s recital of this history. 37 This is that Moses, who said—After reciting the history of Moses up to this point, Stephen now tells the council that Moses said: “ A prophet shall God raise up unto you from among your brethren, like unto me.” Peter had quoted this same prophecy (Acts 3:22-23) when speaking in the temple, and applied it to Christ. The Sanhedrin must have been familiar with the application of this prophecy to Christ. Stephen now reminds the council that Moses himself declared that at some future time God would raise up a great prophet like unto Moses. “ This” Moses is used five times here in Stephen’ s speech. (Verses 35, 36, 37, 38, 40.) Stephen’ s purpose is to show that “ this Moses” whom he honored had predicted the Messiah as a prophet like himself, and that this fulfillment was to be found in Jesus of Nazareth. Hence, they are opposing Moses, and he is loyal to Moses; but they, in rebellion to Moses, were falsely accusing Stephen. 38 This is he that was in the church in the wilderness—This prophecy is found in Psalms 22:22; there it is “ assembly” ; it is also quoted in Hebrews 2:12, and is there translated “ congregation” ; here in Stephen’ s speech it is translated “ church.” It is the same Greek word, “ ekklesiai,” and is better translated “ congregation.” Moses is here represented as receiving the law from an angel, as in Hebrews 2:2; Galatians 3:19, and so was a mediator between the angel and the people; but Jesus is the mediator of a better covenant. (Hebrews 8:6.) Exodus does not speak of an angel; there Moses received the law from Jehovah. “ Living oracles” means life-giving oracles, divine utterances. (Romans 3:2; Hebrews 5:12; 1 Peter 4:11.) Moses was with the congregation and with the angel on Mount Sinai, where the law, called “ lively” or “ living oracles,” literally “ living words,” was given. 39-40 to whom our fathers would not be obedient,—At Mount Sinai, while Moses was up in the mountain for forty days, the people asked Aaron to make a calf of gold for them to wor¬ship ; they did not know what had become of Moses. They acknowl¬edged that he had brought them out of Egypt. Here again is a contrast between the way Israel treated Moses and the honor God placed upon him; Israel refused Moses as a deliverer, and wanted to go back to the bondage of Egypt. They “ turned back in their hearts unto Egypt,” but did not really go back into Egypt. They did go back to the idolatry of Egypt in calling for Aaron to make them “ gods.” (Exodus 16:3 Exodus 17:3; Numbers 14:4; Ezekiel 20:8.) The pillar of cloud and of fire went before the Israelites as a sym¬bol of God’ s presence (Exodus 13:21-22; Numbers 10:34 Numbers 10:36; Nehemiah 9:12), but they wished a symbolic representation of Jehovah more striking to their sensual hearts, so long accustomed as they had been to the image worship of the Egyptians. They spoke language of contempt about Moses. They did not know what had become of him, and perhaps did not care. 41 And they made a calf in those days,—This verse describes their idolatrous worship. Aaron made the calf and also the people made it. (Exodus 32:3 Exodus 32:35.) Stephen calls it “ the idol.” The peo¬ple said it was their way of worshiping Jehovah. It is thought that they made “ a calf” of gold because they were accustomed to seeing the Egyptians worship the bull Apis at Memphis as the symbol of Osiris, the sun. The Egyptians had another sacred bull, Mnevis, at Heliopolis. The Israelites “ rejoiced in the works of their hands.” They rejoiced in the calf they had made, as if it were Je¬hovah whom they professed to worship. Idolatry is so foolish! (Isaiah 44:9-20.) 42-43 But God turned, and gave them up—The Israelites forsook God, and he gave them up to their idolatrous ways after pleading with them and warning them for many long years. “ Gave them up” is from the original “ paredoken” ; this same form occurs three times like clods on a coffin in a grave in Romans 1:24 Romans 1:26 Romans 1:28, where Paul speaks of God giving the heathen up to their lusts. They worshiped the host of heaven (Deuteronomy 17:3; 2 Kings 17:16 2 Kings 21:3; 2 Chronicles 33:3 2 Chronicles 33:5 ; Jeremiah 8:2 Jeremiah 19:13); which means the sun, moon, and stars. This quotation is from Amos 5:25-27. Stephen makes application here in such a way as to impress upon the Sanhedrin the wickedness of the people and God’ s giving them up to follow their own idolatrous hearts. “ Tabernacle of Moloch” is the place of worshiping Moloch; Moloch was the god of the Amorites, to whom children were offered as live sacrifices; it was an image with a head of an ox with arms outstretched in which children were placed, and underneath fire was placed so as to consume the offering. “ The star of the god Rephan” is supposed to be the star Saturn to which the Egyptians and others gave worship. Israel turned away from Jehovah and turned to these idols. For these sins the Israelites were to be carried beyond Babylon, or as some versions read, “ beyond Damascus” ; however, “ beyond Damascus” to the Jewish mind meant Babylon. 44 Our fathers had the tabernacle of the testimony—“ The tabernacle of the testimony” has reference to the tabernacle in the wilderness. (Exodus 25:22 Exodus 38:21.) The Ten Commandments were placed in the ark of the covenant, and the ark was kept in the most holy place. Stephen seems to pass on from the conduct of Israel to his other argument that God is not necessarily worshiped in a particular spot. Moses had been called up in the mountain and had been given a pattern of the tabernacle, and even warned: “ See, saith he, that thou make all things according to the pattern that was showed thee in the mount.” (Hebrews 8:5.) So the place of worship was at the tabernacle, but as the tabernacle was moved around, the place of worship changed. Stephen is preparing to show that they have changed from the religious customs of Moses themselves. 45-46 Which also our fathers, in their turn,—The tabernacle with all of its equipment was built in the wilderness, and at the death of Moses, after their sojourn of forty years in the wilderness, Joshua became the leader and led the Israelites across the river Jordan into the promised land. The tabernacle was brought across the river Jordan and used in the land of Canaan for a long period. They continued to use the tabernacle until the days of David; King David made preparation to build a permanent house for Je¬hovah. He was not permitted to build this house. 47 But Solomon built him a house.—David had found favor with Jehovah; he was raised to sit on the throne and made king over Israel; God established David’ s kingdom (1 Samuel 13:14; Psalms 89:20-37); but he would not permit David to build the temple (2 Samuel 7:2 ff). David’ s son Solomon was permitted to build the temple; David gave to Solomon material that he had collected for the temple, and also the pattern. Solomon then built the temple (2 Samuel 7:2 ff.). David’ s son Solomon was permitted to built and ready for use. 48-50 Howbeit the Most High dwelleth not in houses—Though Solomon built a magnificent house, yet he did not suppose that Jehovah could be circumscribed within the walls of the temple. Jehovah God “ dwelleth not in houses made with hands.” These were the words of Solomon when the temple was dedicated. (1 Kings 8:26-27 1 Kings 8:43; 2 Chronicles 6:18 2 Chronicles 6:39.) Stephen here quoted from Isaiah 66:1-2, which emphasizes that Jehovah cannot be confined to a material building, but his throne is in heaven and the earth is his footstool; hence, no house could contain him. No house could be large enough and magnificent enough to contain him who made the universe. The argument seems to be that if the universe which God made could not contain him, how much less this temple which had been made by the hands of man. This is what Solomon said in his prayer at the dedication of the temple. (2 Chronicles 6:18.) 51 Ye stiffnecked and uncircumcised in heart—It is thought that Stephen was interrupted at this point; hence, the turn that his address takes. “ Stiffnecked” is from “ sklerotracheloi,” which is a compound word and means that they were hard in neck; that they would not bow the neck to Jehovah; they were stubborn. “ Uncircumcised in heart and ears” means that they were not will¬ing to believe or obey in their hearts; neither were they willing to hear with their ears. Circumcision was a sign that they submitted to God; hence, uncircumcised in heart would mean that in heart they would not submit to God, and therefore were not God’ s peo¬ple. “ Ye do always resist the Holy Spirit” ; they resisted the Holy Spirit by rejecting the words that the Holy Spirit spoke through Stephen to them. “ Resist” is from the Greek “ antipiptete,” which means “ to fall against, to rush against.” This is the only place that it is used in the New Testament, but it is used in the Old Testament which is here quoted. (Numbers 27:14.) Hence, the meaning is that they had fallen against the Holy Spirit as one would against an enemy. Stephen had completed his historical argument and he now makes an application of it. 52-53 Which of the prophets did not your fathers persecute?—There is an implied charge here that they had persecuted all of the prophets, and that they were still persecuting the disci¬ples of Jesus. This was the same spirit that their fathers had in persecuting the prophets. He simply charges them as possessing the same evil spirit that the fathers had when they persecuted the prophets and “ killed them that showed before of the coming of the Righteous One.” The prophets that foretold of Christ were persecuted and killed; hence, when the “ Righteous One” came as a fulfillment of those prophecies, they continued to exercise the spirit of persecution and destroyed him. Stephen becomes more pointed in his application and says: “ Of whom ye have now become betrayers and murderers.” This was a fearful indictment against the council and all who sympathized with the council. Stephen’ s accusation here is so fearful that the Sanhedrin will not let it pass. He further states that they had “ received the law as it was ordained by angels, and kept it not.” This has reference to the law of Moses; the one whom they had charged Stephen with blaspheming.

Yet they were blaspheming Moses and the law by persecuting the disciples of Christ. Instead of trying Stephen, Stephen put the Sanhe¬drin on trial.

Four thoughts stand out in this address of Stephen; it is well to note the lines of argument that he has presented before leaving his address. The first thought is that God’ s dealings with his people showed continual progress; the end was not reached by a single leap, but by development. As proof of this he recited the story of Abraham, to.whom the land was promised; he did not reach the promised land until some years after he was called, and he did not get the covenant of circumcision till later. The second thought is that the temple is not exclusively holy; he makes this stand out so clearly that his hearers could not fail to get it. God had appeared to Abraham in a heathen land, in Mesopotamia; Joseph had his entire glorious career in Egypt; Jacob, because of the famine, had gone down into Egypt. In another heathen land Moses found God.

The signs and wonders were done in Egypt, in the Red Sea, and in the wilderness. The law was given from Mount Sinai, another foreign country.

The third thought showed the long-suffering of God and his many mercies, though the people had gone into idolatry. Joseph was ill-treated by his brethren; their rejection of Joseph was a parallel to the rejection of Christ by the Jews. They rebelled against Moses, and in the same way they had rebelled against Christ who was the Messiah and the one who fulfilled the prophecies. The fourth point was that he showed the falsity of the charge that they had made against him by quoting so frequently from Moses and the prophets. In a burst of im¬passioned words he charges the council and the race of Jews with its long-continued crime, its murder of the “ Righteous One,” and its outrage of the law given by angels.

STEPHEN’ S DEATH Acts 7:54 to Acts 8:2z 54 Now when they heard these things,—“ These things” refer to what Stephen had said in his defense, and especially to the things that he had said in verses 51-53. “ They were cut to the heart,” which literally means “ sawn through,” as in Acts 5:33. They were not convicted of their sin; they hardened their heart and turned from the truth. This was the effect that Stephen’ s speech had on them; he became the occasion for their hardening their hearts. “ They gnashed on him with their teeth.” This was an expression of the frenzy of rage, only restrained by a brute-like grinding of the teeth. Stephen’ s address had the same effect on his auditors that Peter’ s address had on the Sadducees. Stephen had sent a saw through the hearts of the Pharisees, and they with a loud noise, and a grinding and gnashing of their teeth, like a pack of hungry, snarling wolves, rushed upon Stephen. No uglier sight could be pictured than we have here of these frenzied, religious people. 55 But he, being full of the Holy Spirit,—There is a wide contrast in the spirit manifested by Stephen and that of the mem¬bers of the Sanhedrin. Again it is stated that Stephen was “ full of the Holy Spirit,” and what he said and did was guided by the Holy Spirit. Stephen “ looked up stedfastly into heaven.” He turned his face heavenward and away from such ugly expressions as could be seen on the faces of these frenzied people. As he looked into heaven he “ saw the glory of God,” which was a vision of God and his glory. Stephen also saw “ Jesus standing on the right hand of God.” At this time Jesus was “ standing” as if he had arisen to encourage Stephen in his contention for Christ. This is the only reference to the attitude of Jesus as “ standing” after he ascended to heaven.

Jesus is usually represented as “ sit-ting” in the majesty and sovereignty of his glory. No one else saw the vision but Stephen, and there is no use to speculate as to the reality of it. 56 Behold, I see the heavens opened,—Stephen described his vision there to this frenzied people. Some think that Stephen here referred to the words of Jesus as recorded in Matthew 26:64. Stephen here refers to Christ as “ the Son of man” ; this was a name frequently used by Christ when speaking of himself, but never by any other speaker or writer, save Stephen. Such a vision must have comforted Stephen and enabled him to receive with meekness the affliction of stoning. 57-58 But they cried out with a loud voice,—The charge that Stephen had made against them, that they had killed Jesus, was made very irritating now by the declaration that Stephen saw Jesus so exalted. It was an offensive proclamation of the doctrine of the resurrection, which the Sadducees denied; it was also reas¬serting that the crucified Jesus was coequal with God. They must have regarded this statement of Stephen as one of the strongest ex¬amples of blasphemy, spoken here in the presence of the Sanhe¬drin; hence, they “ stopped their ears, and rushed upon him with one accord.” The word for “ stopped” literally means to hold their ears together with their hands, as if to say that they would not lis¬ten to such blasphemous words. No trial was had; no vote was taken; no question was raised about what was the right thing to do; they rushed upon him as the hogs did down the cliff when the demons entered them. (Luke 8:33.) They rushed him out of the city with their wild violence “ and stoned him.” They were scrupulous to observe the letter of the law with murder in their hearts. (Leviticus 24:10-16; Numbers 15:35-36; 1 Kings 21:13; Hebrews 13:12.) “ Witnesses” laid down their garments at the feet of a young man named Saul. This is the first mention that we have of Saul. The witnesses had to cast the first stone. (Deuteronomy 17:7; John 8:7.) They laid aside the outer garments to have free access with their arms. 59 And they stoned Stephen,—As Stephen prayed, he was stoned; the witnesses against him had taken off their outer garments and Saul had kept the clothes of those who did the preliminary stoning. (Deuteronomy 17:7.) It has been discussed frequently as to whether the Sanhedrin passed sentence on Stephen; some think that there was no decision or judgment rendered, and that the Sanhedrin with others became infuriated at Stephen’ s speech and rushed upon him, took him out of the city, and stoned him without any formal trial or decision. Others think that a decision was ren¬dered hastily and the execution as hastily carried out. Another difficulty has been discussed, and that is that the Jews could not put to death anyone they tried; the Sanhedrin could pass the judicial sentence of death, but could not carry it out. (John 18:31.) They could pass the sentence of death (Matthew 26:66; Mark 14:64), and were as guilty as if they had executed their sentence. Stephen’ s prayer was made to Jesus to receive his spirit. The prayer to Jesus was equivalent to calling on the Lord. (Acts 9:21 Acts 22:16; 1 Corinthians 1:2.) Jesus had encouraged his disciples to expect mansions of rest. (John 14:2.) He had also spoken of everlasting habitations (Luke 16:9), or “ eternal tabernacles.” This is similar to Jesus, as he expired on the cross. “ Father, into thy hands I commend my spirit: and having said this, he gave up the ghost.” (Luke 23:46.) 60 And he kneeled down, and cried with a loud voice,—Again Stephen’ s prayer is similar to that of his Lord’ s (Luke 23:34), “ Father, forgive them; for they know not what they do.” The spirit of Christ is a spirit of forgiveness; it leads us to love our enemies and to bless them that curse us, and to pray for them who despitefully use us. (Matthew 5:44.) As they pelted his body with stones, Stephen took the posture of kneeling in prayer. His last moments were spent in prayer; “ and when he had said this, he fell asleep.” “ Fell asleep” is from the Greek “ ekoimethe,” which is used to denote “ to put to sleep” ; our English word “ cemetery” comes from this Greek word, and means “ the sleeping place of the dead.” This is an appropriate figure for the death of the saints. Jesus used the term “ sleep” for “ death.” (Matthew 9:24; Mark 5:39; John 11:11-12.) Paul also used the term “ sleep” for death. (1 Corinthians 15:18 1 Corinthians 15:51; 1 Thessalonians 4:13-14.)

Acts 8:1 And Saul was consenting unto his death.—“ Saul” is later the apostle Paul; he was present when Stephen was stoned and held the clothes of those who stoned Stephen. He was not only “ consenting unto his death,” but the Greek shows that he approved of it and that he took pleasure in the death of Stephen. Later he so confessed (Acts 22:20), and encouraged the killing of the first Christian martyr (Romans 1:32). Saul was willing to be known as really participating in the transaction. The first picture that we have of Saul is that he is engaging in the murder of the first Christian martyr. At that time he is described as “ a young man” (Acts 7:58), which may be interpreted as thirty or forty years old; this term and kindred ones were used with greater latitude than we now use them.

In Paul’ s letter to Philemon (verse 9) he calls himself “ the aged” ; this letter was written probably in A.D. 62 to 64. The martyrdom of Stephen is generally placed in A.D. 34 or 35. If Paul was between sixty and seventy years of age when he wrote to Philemon, he was between thirty and forty at the death of Stephen. And there arose on that day a great persecution—This was the first of a number of waves of persecution that swept over the early church. This persecution of Stephen was the first of such violent opposition to the church; the martyrdom of Stephen acted like the first taste of blood to a wild beast. “ They were all scattered abroad” ; the word “ all” is used in a general sense, meaning, in popular language, “ very many.” They were scattered “ throughout the regions of Judaea and Samaria.” Samaria was the middle division of Palestine at that time, and was just north of Judea; it lay between Judea on the south and Galilee on the north. “ Except the apostles” ; that is, all were scattered except the apostles who remained with the small remnant of the church in Jerusalem. We are not told why the apostles remained in Jerusalem at this time; they were guided by the Holy Spirit, and God had some purpose in their remaining at Jerusalem. Acts 8:2 And devout men buried Stephen,—“ Devout” comes from the Greek “ eulabeis,” and is used only four times in the New Testament. (Luke 2:25; Acts 2:5 Acts 8:2 Acts 22:12.) “ Devout,” as used in Acts 10:2, comes from the Greek “ eusebes.” It is not known whether these “ devout men” who buried Stephen were Christians; some think that they were Jews who were kindly dis¬posed toward Christianity. However, others think that they were Christians because they “ made great lamentation over him.” “ Lamentation” here comes from “ kopeton,” and means “ to beat the breast.” This is the only place it is used in the New Testa¬ment. This was a distinguished honor paid to Stephen; there were those who deeply lamented his death and willingly bore testi¬mony to his worth.

J.W. McGarvey Commentary On Acts 7Acts 7:1. “Then said the high priest, Are these things so?” Stephen responds in a long and powerful discourse. There is great diversity of opinion among commentators, as to the logical bearing and connection of this discourse. We would naturally expect to find in it— if we regard it as properly a defense— a formal response to the charge which had been preferred. But it contains no direct answer to any of the specifications. He neither admits nor denies what was charged in reference to the destruction of the temple by Jesus and the changing of the customs delivered by Moses; though his silence may be regarded as an admission that the witnesses had spoken the truth on these points. Neither does he formally answer to the charge of blasphemy against Moses and against God, or against the holy temple and the law. The only thing in the discourse that has even an indirect bearing in this way, is his frequent reference to facts contained in the writings of Moses, which has been understood, by some commentators, as intended to indicate a degree of respect for Moses inconsistent with a disposition to speak blasphemy against him.

But if such was his purpose, it is unaccountable that he should have pursued so indirect a course, instead of distinctly avowing the sentiments he intended to indicate. Again, this supposition can not account for the introduction of so many facts connected with the persecution of various individuals. The best statement of the drift of the discourse, I think, is this: The charge against him was hypocritically preferred, and his judges had no intention to investigate it, but were using it merely as an excuse for his predetermined condemnation to death. They were now giving him somewhat the form for a trial, to keep up appearances before the people. Under such circumstances, Stephen knew that it would be useless to offer a formal defense; and, therefore, he does not undertake it. He sees, however, that his persecutors were identifying themselves, by their proceedings, with the unbelieving and persecuting portion of their forefathers, and he determines to make them stand forth to the people in this their true position. In prosecuting this purpose he selects his material from the writings of Moses, and shows that his accusers are with the persecuting party, while his Master and himself are side by side with Moses and others whom they had persecuted: Thus he hurls back upon them, and fastens on them, effectually, the charge which they had falsely preferred against him. Acts 7:2-4. We will now take up the different sections of the discourse, treating each separately, and showing their connected bearing upon his main purpose. Before exhibiting the manner in which Moses was treated by the ancestors of his audience, he first shows that the mission on which Moses came was a subject of prophesy: thus indicating, at the outset, an analogy between it and that of Christ. To do this, he must begin with Abraham, to whom this prophesy was first given; but his reference to Abraham is only for the historical introduction of his main theme. (2) “And he said: Men, brethren, and fathers, hearken. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he dwelt in Haran, (3) and said to him, Get thee out from thy country, and from thy kindred, and come into a land which I will show thee. (4) Then he came out of the land of the Chaldeans, and dwelt in Haran: and thence, after his father died, he removed into this land in which you now dwell.“ Acts 7:5-8. Having now introduced Abraham, and brought him into the land of Canaan, Stephen quotes the prophesy, connected with the fulfillment of which he is to find the chief points of his argument. (5) “And he gave him no inheritance in it, not a footprint: and he promised to give it for a possession to him and to his seed after him, when as yet he had no child. (6) But God spoke thus: That his seed should sojourn in a strange land, and they should bring them into bondage, and afflict them four hundred years. (7) And the nation to whom they shall be in bondage, I will judge, said God, and after these things they shall come forth, and serve me in this place. (8) And he gave him the covenant of circumcision; and so he begot Isaac, and circumcised him the eighth day; and Isaac, Jacob; and Jacob, the twelve patriarchs.” The period of four hundred years is taken by Stephen from Genesis 15:13, where God expresses himself, in round terms, of a period which was, more accurately, four hundred and thirty years, as we find in Exodus 12:40-41. This was not the period of their actual sojourn in Egypt; but, as we learn from Paul, (Galatians 3:17,) and from the genealogical tables in Genesis and Exodus, it extended from the call of Abraham to the departure from Egypt. Acts 7:9-16. The speaker next proceeds to recount the circumstances which brought the people down into Egypt, in order that the rejection of Joseph, and the final salvation of the whole family through him, might stand out before his hearers, and be made to bear upon his final conclusion. (9) “And the patriarchs, moved with envy, sold Joseph into Egypt. And God was with him, (10) and delivered him out of all his afflictions, and gave him favor and wisdom in the sight of Pharaoh, king of Egypt, and he made him governor over Egypt and all his house. (11) Now, there came a famine on all the land of Egypt and Canaan, and great affliction; and our fathers found no sustenance. (12) But Jacob, having heard that there was grain in Egypt, sent out our fathers the first time. (13) And at the second time Joseph was made known to his brothers, and Joseph’s kindred was made known to Pharaoh. (14) Then Joseph sent and called to him his father Jacob and all his kindred, seventy-five souls. (15) And Jacob went down into Egypt, and died, he and our fathers, (16) and were carried over into Sychem, and laid in the sepulcher which Jacob bought for a sum of money from the sons of Emmor, the father of Sychem.” There is a numerical discrepancy between moses and Stephen, in reference to the number of Jacob’s family when they went into Egypt. Stephen makes then seventy-five, while Moses states them at seventy, including Joseph’s family and himself. The Septuagint translation of Genesis agrees with Stephen. Various methods of reconciling these statements are proposed, of which the only satisfactory one is this. The number given by Moses includes all “ who came out of his loins, besides Jacob’s sons’ wives.” The number given by Stephen must, then, include five of their wives, who were, probably, all that were then living. The translators of the Septuagint, having some historical evidence, now lost to us, that five of their wives went with them, saw fit to fill up the number in their translation, and Stephen followed their enumeration. It was Jacob, and not Abraham, who purchased the sepulcher from the sons of Emmor, as is certain from the history given in Genesis 33:19-20; yet it is attributed to Abraham here in the common version, and most of the Greek manuscripts. It is far more likely, however, that the manuscripts should err, in a case of this kind, than that the error should have been committed by Stephen or by Luke. I have, therefore, not hesitated to insert the name of Jacob, instead of Abraham, in the text. Dr. Bloomfield says, “ The best critics are of the opinion that Abraham is spurious.” Acts 7:17-29. From this glance at the leading points in the history of Joseph, Stephen advances to the case of Moses, showing that his brethren rejected him in like manner, and were also finally delivered by him. (17) “But when the time of the promise of which God had sworn to Abraham was drawing near, the people increased and were multiplied in Egypt, (18) until another king arose who knew not Joseph. (19) The same dealt craftily with our kindred, and afflicted our fathers, so that they cast out their young children, in order that they might not live. (20) In which time Moses was born, and was exceedingly beautiful. He was nourished in his his father’s house three months. (21) And when he was cast out, Pharaoh’s daughter took him up, and nourished him for her own son. (22) And Moses was educated in all the learning of the Egyptians, and was powerful in words and in deeds. (23) And when he was full forty years old, it came into his heart to look after his brethren, the children of Israel. (24) And seeing one of them suffer wrong, he defended and avenged him who was oppressed, smiting the Egyptian. (25) Now he thought that his brethren would understand that God would, by his hand, give them salvation; but they did not understand. (26) The next day he appeared to them as they were fighting, and would have brought them to peace, saying, Men, you are brethren; why do you wrong one another? (27) But he who was wronging his neighbor thrust him away, saying, Who made you a ruler and a judge over us? (28) Do you wish to kill me as you killed that Egyptian yesterday? (29) Then Moses fled at this word, and became a sojourner in the land of Midian where he begot two sons.” In the rejection of Moses by his countrymen, when he was seeking to deliver them from bondage, according to the promise of God, Stephen has before the minds of the Sanhedrim another case bearing upon his final conclusion. It is true, that as yet they could not anticipate the use he intended to make of it, but the obscurity of his design awakened their curiosity, and rendered their mortification the more intense when at last it was suddenly developed. If they could have anticipated it, they would have stopped his mouth at the beginning. Acts 7:30-37. There were other incidents in the life of Moses fully as much to his purpose as this; and to these he proceeds to advert. (30) “And when forty years were completed, there appeared to him, in the wilderness of Mount Sinai, an angel of the Lord in a flame of fire in a bush. (31) When Moses saw it, he wondered at the sight, and as he drew near to observe it, the voice of the Lord came to him. (32) I am the God of your fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and did not dare to observe it. (33) And the Lord said to him, Put off thy shoes from thy feet; for the place on which thou standest is holy ground. (34) I have surely seen the affliction of my people who are in Egypt, and have heard their groaning, and have come down to deliver them; and now, come, I will send thee into Egypt. (35) The same Moses whom they rejected, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer, by the hand of the angel who appeared to him at the bush. (36) He led them out, after doing wonders and signs in the land of Egypt, and in the Red Sea, and in the wilderness forty years. (37) This is the same Moses who said to the children of Israel, A prophet shall the Lord your God raise up to you from your brethren like me; him shall ye hear.” In this passage, the speaker has not only presented, in a most emphatic manner, the contrast between the rejection of Moses by his brethren, and his appointment by God to the very office of ruler and deliverer, which they refused him, but has also made a further advance toward his final purpose, by introducing the prophesy uttered by this same Moses concerning the Messiah. This prophesy was still more apposite, because it refuted the charge that he had spoken blasphemy against Moses, in saying that Christ would change the customs appointed by him. If Moses himself foretold the coming of a successor who should supersede him, he alone pays proper respect to Moses who submits to his successor. Acts 7:38-40. To keep prominent the ill treatment received by Moses at the hands of the people, the speaker proceeds to note their conduct in the wilderness. (38) “This is he that was in the congregation in the wilderness, with the angel who spoke to him at Mount Sinai, and with our fathers, who received the living oracles to give to us. (39) Whom our fathers were not willing to obey, but thrust him from them, and in their hearts turned back into Egypt, (40) saying to Aaron, Make us Gods who shall go before us; for this Moses, who led us out of the land of Egypt, we know not what is become of him.” This instance of their rejection of Moses was much more flagrant than the first, seeing that it occurred immediately after the most splendid manifestations of God’s presence with him; and that, in the very words which they addressed to Aaron, they acknowledged that it was he who had brought them out of Egypt. These circumstances also render more striking the analogy which Stephen is about to develop between him and Jesus; for he also had been rejected, notwithstanding the admission, by his enemies, that he had wrought miracles. Acts 7:41-43. Stephen next shows that the same people who so often rejected the servants of God, likewise rejected God himself. (41) “They made a calf in those days, and brought sacrifice to the idol, and rejoiced in the works of their own hands. (42) And God turned, and gave them up to serve the host of heaven, even as it is written in the book of the prophets, O house of Israel, have you offered to me slain beasts and sacrifices during forty years in the wilderness? (43) You have even taken up the tabernacle of Moloch, and the star of your god Remphan, figures which you made, to worship them; and I will carry you away beyond Babylon.” With this brief glance at the subsequent fate of the people who had so often rejected their deliverers, covering a period of many centuries, and terminating with their captivity in Babylon, Stephen concludes his summary of facts; but, previous to the final application, which he saw would raise a storm in the Assembly, he has a few words in reference to the temple. Acts 7:44-50. Instead of either admitting or denying the charge of blasphemy against the temple, he undertakes to show the true religious value of that building. This he does, by first alluding to the movable and perishable nature of the tabernacle, which preceded the temple, and then, by showing, from the prophets, that the presence of God is not limited to temples made with hands. (44) “Our fathers had the tabernacle of witness in the wilderness, as he had appointed, saying to Moses that he should make it according to the pattern which he had seen; (45) which also, our fathers, having received, brought in with Joshua within the possession of the Gentiles, whom God drove out before the face of our fathers until the days of David, (46) who found favor before God, and desired to find a dwelling for the God of Jacob. (47) But Solomon built him a house. (48) Yet the Most High dwells not in temples made with hands, as says the prophet, (49) Heaven is my throne, and the earth my footstool. What house will you build for me? says the Lord; or what is my place of rest? (50) Did not my hand make all these things?” By this statement, the speaker intrenches himself behind undisputed facts of their own history, and the sentiments of their own prophets, in reference to the temple, and is now ready to spring upon them the whole concealed power of the carefully arranged facts from the life of Moses and of Joseph. Acts 7:51-53. As Joseph, the divinely-selected savior of his brethren, had been sold by those brethren into slavery; and as Moses, divinely selected to deliver Israel from bondage, was at first rejected by them to become a sojourner in Midian, and was then sent back by the God of their fathers to be rejected by them again and again, notwithstanding the most indisputable manifestations of God’s presence with him; and as all the prophets had met with a similar fortune, so, now, the final prophet, of whom Moses and all the prophets had spoken, had been rejected and slain by the sons of these persecuting fathers. The combined power of all these facts and analogies is now concentrated in the closing paragraph of the speech, and expressed in these terrific words: (51) “Stiff-necked and uncircumcised in heart and ears, you are always resisting the Holy Spirit. As your fathers did, so do you. (52) Which of the prophets did not your fathers persecute? They murdered those who announced before concerning the coming of the Just One, of whom now you have been the betrayers and murderers; (53) who received the law through the ranks of angels, and have not kept it.”The pent-up fires which had burned within the breast of Stephen from the beginning of these unjust proceedings, and had given an angelic glow to his features at the beginning of his speech, had been carefully smothered and controlled during the progress of his argument; but now that the restraints of the argument were withdrawn, they had burst forth in these scorching and blazing words. Acts 7:54-60. The exasperation of the Sanhedrim was the more intense, from the fact that the denunciation hurled upon them was not a sudden burst of passion, but the deliberate and sustained announcement of a just judgment. They had not been able to resist, in debate, the wisdom and the spirit by which he spoke, and now their efforts to convict him of crime had recoiled terribly upon their own heads. They had no course now left them, but the usual resort of unprincipled partisans when totally discomfited, and to this they rushed with fearful rapidity. (54) “When they heard these things, they were exasperated, and gnashed their teeth upon him. (55) But he, being full of the Holy Spirit, looked steadfastly into heaven, and saw the glory of God, and Jesus standing at the right hand of God, (56) and said, Behold, I see the heavens opened, and the Son of Man standing at the right hand of God. (57) Then they cried out with a loud voice, and stopped their ears, and rushed upon him with one accord, (58) and cast him out of the city, and stoned him. And the witnesses laid off their garments at the feet of a young man called Saul. (59) And they stoned Stephen, calling on the Lord, and saying, Lord Jesus, receive my spirit. (60) And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. And Saul was consenting to his death.” This was a strange way for a court to break up; the whole body of seventy grave rabbis, whose official duty it was to watch for the faithful and regular proceedings of law, leaving their seats, and rushing with the wild mob, amid hideous outcries and tumultuous rage, to the sudden execution of a prisoner absolutely untried and uncondemned. But the maddest pranks ever played upon this mad earth are witnessed when wicked men set themselves in uncompromising opposition to God and his holy truth. So uniformly has this been true in history, that, at the present day, when such opposition is to be sustained, whether on great or insignificant occasion, no well-informed man expects aught else than disregard of all the rules of justice and propriety. If the infuriated scenes which have been enacted under such circumstances, in the history of Christianity, could be dramatically represented, the performance might be appropriately styled, The Madman’s Drama. The vision witnessed by Stephen, while the Jews were gnashing their teeth upon him, need not be understood as the real opening of the heavens, so that the things within them could be seen by the human eye, but only a representation to his eyes, such as those granted to John in the isle of Patmos. It was vouchsafed both for his own encouragement in the hour of death, and that the remembrance of the words in which he described it, and the hue of countenance with which he gazed upon it, might remain indelibly impressed upon the minds of those who were present. There was at least one in the audience upon whom, we have reason to believe, this impression was deep and lasting. The young man Saul never forgot it; but, long afterward, when bending under the weight of many years, he makes sad mention of the part he took in these dreadful proceedings. The death of Stephen was an event of most thrilling interest to the young Church, and well deserves the large space allotted to it by the historian. The disciples had embarked, with all their interests, both temporal and eternal, in the cause of one, who, though he proved himself mighty to deliver, while present with them, had now gone away beyond the reach of vision, and no longer held personal converse with them. They had struggled on faithfully thus far, and, amid many tears, some stripes, and much affliction, they had still found a deep satisfaction of soul in his service. It was demonstrated that their faith could sustain them in life, even amid very bitter trials; but it was not yet known how it would sustain them in the hour of death. No one of their number had yet tried the dread reality, and no man can now tell how much their spirits may have wavered in the prospect, and inclined backward toward the faith of their fathers, distrustful of the new arm of salvation. How great the strength, therefore, and how sweet the consolation imparted to every heart, when the first who died was so triumphant in the pangs of death!

After witnessing the scene, they could go onward in their tear-dimmed course of suffering, without one fear or care for that within the grace, or beyond it. At the late day in which we live, which has been preceded by the happy death of millions of Christians, and which is often yet made deeply glad by their triumphs in the trying hour, we are not able to appreciate the eagerness with which the first disciples drank in the consolations of this glorious death. It was a fortuitous and most fitting preparation for the fiery ordeal through which the Church were immediately afterward called to pass. We omit any notice of the part taken by Saul in this shocking tragedy till we come to comment on the ninth chapter, where his career becomes the leading theme of the historian. “ACTS OF THE "

Chapter Seven IN THIS CHAPTER

1. To review Stephen’s defense to the charge of blasphemy against the temple and the Law

2. To note the remarkable manner in which the first martyr for Christ died

SUMMARY The previous chapter ended with Stephen before the Sanhedrin council facing accusations that he spoke blasphemy against the temple and the Law (cf. Acts 6:13-14). Chapter seven contains Stephen’s defense to these charges, and the account of his martyrdom.

Stephen responded by reviewing the call of Abraham and God’s promise to him and the nation of Israel. He then described how God used Moses to deliver Israel from Egyptian bondage and led them for forty years through the wilderness. Yet Israel rebelled against Moses, through whom God gave the Law. Not only in the incident involving the golden calf, but throughout their wilderness wanderings Israel continued to worship false gods (cf. Amos 5:25-27). Turning to the matter of God’s dwelling place, Stephen acknowledged the role of the tabernacle of Moses and the temple of Solomon, but contended that God does not dwell in temples made with hands (cf. Isaiah 66:1-2). He concluded by charging the council of resisting the Holy Spirit just like their ancestors, for as their fathers persecuted and killed the prophets who foretold the coming of the Just One (Christ), so they became His betrayers and murderers. Indeed, they were the ones who have not kept the Law (Acts 7:1-53).

Cut to the heart, those in the council gnashed at Stephen with their teeth. Full of the Holy Spirit, he gazed into heaven and saw the glory of God with Jesus standing at His right hand. Upon telling the council what he saw, in rage they cast him out of city and began stoning him. The witnesses who brought the false charges laid their clothes at the feet of a young man named Saul (later known as Paul, the apostle). As Stephen was stoned, he called upon Jesus to receive his spirit, and to not charge his murderers with his death. In this way Stephen became the first martyr for Christ (Acts 7:54-60).

OUTLINE I. STEPHEN’S DEFENSE (Acts 7:1-53) A. GOD’S WITH ABRAHAM (Acts 7:1-8)1. The call to leave Mesopotamia 2. The sojourn in Canaan 3. The promise of possession to his descendants 4. The covenant of circumcision 5. His descendants: Isaac, Jacob, the twelve patriarchs

B. THE SOJOURN IN EGYPT (Acts 7:9-16)1. Joseph sold into Egypt, becomes governor 2. Jacob and his sons move to Egypt during the famine 3. The patriarchs buried in Canaan

C. GOD’S OF ISRAEL BY MOSES (Acts 7:17-36)1. The children Israel in Egypt become slaves 2. The work of Moses, deliverer of Israel a. Raised by Pharaoh’s daughter b. Kills an Egyptian, but despised by his brethren c. Flees to Midian where he lives for forty years d. The Lord appears to Moses in a burning bush at Mount Sinai e. Returns to Egypt, delivers Israel and brings them into the wilderness

D. ISRAEL’S AGAINST GOD AND MOSES (Acts 7:37-43)1. Moses is the person: a. Who said God would raise up another prophet like him b. Who spoke to the Angel on Mount Sinai c. Who received living oracles to give to Israel d. Whom the fathers would not obey but rejected 2. Israel is the nation: a. Who turned back into Egypt in their hearts b. Who pressured Aaron to make a golden calf c. Whom God gave up to worship the host of heaven for forty years in the wilderness

1. They may have offered sacrifices to the Lord
2. They also worshiped Moloch and Remphan - cf. Amos 5:25-27 E. GOD’S TRUE (Acts 7:44-50)1. The fathers of Israel had the tabernacle of witness a. In the wilderness, built according to the pattern shown Moses b. Brought into the promised land by Joshua 2. They also had the temple a. Asked for by David, who found favor before God b. Built by his son Solomon

3. Yet the Most High does not dwell in temples made with hands a. For heaven is His throne and earth is His footstool b. His hand has made all these things - cf. Isaiah 66:1-2 F. ISRAEL’S OF THE HOLY SPIRIT (Acts 7:51-53)1. Stephen charges the council of resisting the Holy Spirit, just as their fathers did
4. Their fathers persecuted and killed the prophets, so they have killed the Just One
5. They received the law, but did not keep it

II. STEPHEN’S DEATH (Acts 7:54-60) A. THE OF THE COUNCIL (Acts 7:54-58)1. Cut to the heart, they gnashed at Stephen with their teeth 2. Stephen, full of the Holy Spirit, gazed into heaven a. He saw the glory of God, and Jesus standing at the right hand of God b. He tells the council what he saw 3. In response, the council: a. Cried out with a loud voice, and stopped their ears c. Ran at him with one accord, and cast him out of the city

B. THE STONING OF STEPHEN (Acts 7:58-60)1. The witnesses laid their clothes at the feet of Saul 2. They stoned Stephen as he was calling on God a. “Lord Jesus, receive my spirit” b. “Lord, do not charge them with this sin” 3. Having said this, he fell asleep (i.e., died)

REVIEW FOR THE CHAPTER

1. What are the main points of this chapter?- Stephen’s defense (Acts 7:1-53)

• Stephen’s death (Acts 7:54-60)

2. When did God first appear to Abraham? (Acts 7:2)- In Mesopotamia, before he dwelt in Haran

3. What did God tell Abraham to do? (Acts 7:3)- Leave his country and relatives, and go to a land that He would show him

4. Where did Abraham finally settle? (Acts 7:4)- Canaan (New Testament Palestine)

5. Who did God promise to give the land to? When? (Acts 7:5-7)- The descendants of Abraham

• After they lived in a foreign land 400 years, following which God would judge that nation

6. What covenant did God give Abraham? (Acts 7:8)- The covenant of circumcision

7. What was the lineage of Abraham leading to the formation of the nation of Israel? (Acts 7:8)- Abraham begot Isaac

• Isaac begot Jacob
• Jacob begot twelve sons, who became the twelve patriarchs of Israel

8. What bad and good thing happened to Joseph? (Acts 7:9-10)- He was sold into Egypt by his brothers

• Pharaoh made him governor over Egypt

9. What resulted in the rest of Jacob’s family moving to Egypt? How many? (Acts 7:11-15)- A famine; 75 people

10. Where was Jacob and his sons eventually buried? (Acts 7:16)- Back in Canaan

11. Who eventually led Israel out of Egyptian bondage? (Acts 7:17-36)- Moses

12. Who did Moses tell the children of Israel would eventually come? (Acts 7:37)- A prophet like himself (cf. Deuteronomy 18:15)

13. What two examples does Stephen provide of Israel’s disobedience? (Acts 7:38-43)- Their worship of the golden calf at Mount Sinai

• Their worship of Moloch and Remphan throughout their forty years in the wilderness

14. What two dwelling places did Israel have for God? (Acts 7:44-47)- The tabernacle built by Moses; the temple built by Solomon

15. Yet what did God say through the prophet Isaiah? (Acts 7:48-50)- The Most High does not dwell in temples made with hands

16. How did Stephen describe the religious leaders of the council? (Acts 7:51)- Stiff-necked and uncircumcised in hearts and ears

17. What did he accuse them of doing? In what way? (Acts 7:51-52)- Always resisting the Holy Spirit, just as their fathers did

• By murdering the Just One (Jesus), as their fathers killed the prophets who foretold His coming

18. What final charge did Stephen accuse them of? (Acts 7:53)- Receiving the law by the direction of angels, but not keeping it

19. How did those who heard this react? (Acts 7:54)- Cut to the heart, they gnashed at Stephen with their teeth

20. Filled with the Holy Spirit, what did Stephen see? (Acts 7:55-56)- The glory of God, and Jesus standing at the right hand of God

21. How did the council then act? (Acts 7:57-58)- Cried out with a loud voice, stopped their ears, and cast Stephen out of the city

22. What did they then do? At whose feet did the witnesses lay their garments? (Acts 7:58)- They stoned Stephen; a young man named Saul

23. As Stephen was stoned to death, what two things did he pray? (Acts 7:59-60)- “Lord Jesus, receive my spirit.”; “Lord, do not charge them with this sin.”

Verse 1 This great chapter is taken up entirely by the account of Stephen’s so-called defense before the Sanhedrin and his martyrdom which climaxed it. Actually, Stephen’s address was not so much a defense of himself as it was an epic survey of Jewish history as related to their rejection of the promised Messiah; and, while it is true a complete refutation of the charges against himself is apparent in this master oration, it is the glorious figure of the risen Lord which dominates every word of it. It is only natural that in an address which touches so many historical events the destructive critics should have worked overtime searching for pseudocons. None of the so-called “contradictions,” however, are of any importance; but a few of them will be noted for the purpose of showing the amazing weakness of such criticisms. Those great experts on Jewish history who sat in the Sanhedrin found no fault whatever with the history cited by Stephen; the only thing they objected to was his application of it! STEPHEN’S ADDRESSThe name “Stephen” means “wreath” or “crown,"[1] and it is appropriate that the first to win the martyr’s crown should have worn such a name. It is said of Stephen in the New Testament that he was a man: Full of faith (Acts 6:5). Full of grace (Acts 6:8, English Revised Version). Full of power (Acts 6:8). Full of light (Acts 6:15). Full of scripture (Acts 7). Full of wisdom (Acts 6:3 Acts 6:10). Full of courage (Acts 7:51-56). Full of love (Acts 7:60).[2]The providence of God overruled the tragic event of Stephen’s death (1) by making it the occasion for the scattering of the church which was so necessary in the divine purpose, and (2) by accomplishing through it (in all probability) the conversion of Saul of Tarsus, the mightiest figure, apart from Christ, in the entire New Testament. [1] Herbert Lockyer, All the Men of the Bible (Grand Rapids, Michigan: Zondervan Publishing House, 1958), p. 321. [2] Ibid., p. 322. And the high priest said, Are these things so? (Acts 7:1) Hervey thought that the high priest at that time was Theophilus or Jonathan,[3] both being sons of Annas and both having held the office; but it appears that Bruce was more probably correct in saying that “The high priest was probably still Caiaphas, as at the trial of Jesus; he remained in office until A.D. 36."[4]Are these things so …? What a hypocritical question from the man who had bribed the witnesses to lie! The best analysis of Stephen’s speech seems to be that of Bruce, thus: Stephen’s historical survey reviews the history of the nation from the call of Abraham to the building of Solomon’s temple. It concentrates on three main topics: (i) the patriarchal period (Acts 7:2-16); (ii), Moses and the law (Acts 7:17-43); (iii) the tabernacle and the temple (Acts 7:44-50). The first of the three sections of this speech is an introduction to the central themes; the second deals with the charge of blasphemy against Moses, the third with the charge of blasphemy against God.[5][3] A. C. Hervey, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1950), Vol. 18, p. 214. [4] F. F. Bruce, The Book of Acts (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1954), p. 144. [5] Ibid., p. 145. Verse 2 And he said, Brethren and fathers, hearken: The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Haran, and said unto him, Get thee out of thy land, and from thy kindred, and come into the land which I shall show thee. Then came he out of the land of the Chaldeans, and dwelt in Haran: and from thence, when his father was dead, God removed him into this land, wherein ye now dwell.Get thee out of thy land … The young church was about to be scattered; and it was timely for the speaker to focus upon the fact that the father of all the faithful had also been called to get out of his native land and follow the call of the God of glory. On that very day when Stephen spoke, countless numbers of the Christians would say goodbye to Jerusalem forever. Significantly, God’s call of Abraham took place in a pagan land, not in Palestine. Verse 5 And he gave him none inheritance in it, no, not so much as to set his foot on: and he promised that he would give it to him in possession, and to his seed after him, when as yet he had no child. And God spake on this wise, that his seed should sojourn in a strange land, and that they should bring them into bondage, and treat them four hundred years. And the nation to which they shall be in bondage will I judge, said God: and after that shalt they come forth, and serve me in this place. And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob, and Jacob the twelve patriarchs.None inheritance in it … “The gift was not to Abraham personally, but to him as the founder and representative of the nation."[6] The only part of Palestine that Abraham ever owned was the cave of Machpelah which he purchased for a grave. Four hundred years … This is one of the pseudocons! Exodus 12:40-41 gives the time as 430 years; but “The four hundred years is a round number as in Genesis 15:13."[7] Also, there were two ways of counting the “sojourning,” these being (1) from the call of Abraham to the Exodus which was 430 years, and (2) from the birth of Isaac to the Exodus which was 400 years.[8] The bicentennial of the United States may be counted either from the Declaration of Independence, or from the ratification of the constitution. It is ridiculous to make anything out of such so-called discrepancies as these. Perhaps Stephen intended that his hearers should notice that even the covenant of circumcision was given long before Moses or the law. (i) [6] John W. Haley, Alleged Discrepancies of the Bible (Nashville: B. C. Goodpasture, 1951), p. 318. [7] A. C. Hervey, op. cit., p. 216. [8] B. W. Johnson, Notes on the New Testament (Delight, Arkansas: Gospel Light Publishing Company, n.d.), p. 441. Verse 9 And the patriarchs, moved with jealousy against Joseph, sold him into Egypt: and God was with him, and delivered him out of all his afflictions, and gave him favor and wisdom before Pharaoh king of Egypt; and he made him governor over Egypt and all his house. Now there came a famine over all Egypt and Canaan, and great affliction: and our fathers found no sustenance. But when Jacob heard that there was grain in Egypt, he sent forth our fathers the first time. And at the second time Joseph was made known to his brethren; and Joseph’s race became manifest unto Pharaoh.Jealousy against Joseph … Stephen doubtless cited this as an example of the Jews’ rejection of their heaven-sent deliverer, prefiguring the rejection of the Christ himself; also, by his mention of Joseph’s being made known to the brethren at “the second time,” there is a hint that the Jews will really learn who Christ is at the Second Advent. Verse 14 And Joseph sent, and called to him Jacob his father, and all his kindred, threescore and fifteen souls. And Jacob went down into Egypt; and he died, himself and our fathers; and they were carried over unto Shechem, and laid in the tomb that Abraham bought for a price in silver of the sons of Hamor in Shechem.Threescore and fifteen souls … This number has been seized upon as a contradiction of Gen 46:27 which gives the number as “threescore and ten.” But as George DeHoff observed: Jacob’s children, grandchildren and great-grandchildren amounted to sixty-six (Genesis 46:8-26). Adding Jacob himself and Joseph with his two sons, we have seventy. If to the sixty-six we add the nine wives of Jacob’s sons (Judah’s and Simeon’s wives were dead; and Joseph could hardly be said to call himself, his own wife or his two sons into Egypt, and Jacob is specifically separated by Stephen) we have seventy-five persons as in Acts.[9]Jewish genealogies did not regard women, or even count them; and such an attitude was noted during Jesus’ public ministry, and for some time within the church itself, when, for example, the number partaking of the loaves and fishes was given as “five thousand men, besides the women and children,” and when the number of disciples was stated as “five thousand men” (Acts 4:4). It was appropriate that in this inspired speech of Stephen the women should have been reckoned among the number going down into Egypt with Jacob. Thus there is logic in Stephen’s following a different system of numbering; and another pseudocon bites the dust. Tomb that Abraham bought … This is said to contradict Joshua 24:32, where it is stated that “Jacob bought (a field) of the sons of Hamor, the father of Shechem.” However, as DeHoff pointed out, there were three separate transactions. (1) Abraham bought a cave and field in which it stood (Genesis 23:17). (2) Abraham bought another sepulchre, but it is not stated that he bought the field in which it stood (Acts 7:15-16). (3) Years later, Jacob bought a parcel of ground (Joshua 24:32) or a parcel of a field (Genesis 33:19). This was, in all probability, the very field in which Abraham’s second sepulchre stood, as this field once belonged to the same owners though they may have been miles apart. In all the Bible nothing can be found to contradict any of these statements; and it is amazing to me that even some Christians make labored efforts to “harmonize these difficulties.” I always ask, “What difficulties?"10 [9] George DeHoff, Alleged Bible Contradictions Explained (Murfreesboro, Tennessee: DeHoff Publications, p. 275. [10] Ibid., p. 232. Verse 17 But as the time of the promise drew nigh which God vouchsafed unto Abraham, the people grew and multiplied in Egypt, until there arose another king over Egypt, who knew not Joseph. The same dealt craftily with our race, and our fathers, that they should cast out their babes to the end that they might not live. At which season Moses was born, and was exceeding fair; and he was nourished three months in his father’s house: and when he was cast out, Pharaoh’s daughter took him up, and nourished him for her own son. And Moses was instructed in all the wisdom of the Egyptians; and he was mighty in his words and works.Just as the Patriarchs had rejected Joseph the great deliverer who had saved the nation from starvation, Stephen would now show that the chosen people had also rejected Moses, notwithstanding the fact that Moses was exceedingly well qualified to be God’s instrument of deliverance from bondage. On the whole, Stephen’s eulogy of Moses fell far short of the extravagant claims usually made by the Jews with regard to the great lawgiver, some even claiming that he was the author of Egyptian civilization. The points here stressed are: (1) that Moses had been providentially incorporated into the royal family of Egypt, (2) that he was “exceeding fair,” and (3) that he had been provided with the very best education possible. Exceeding fair … “This phrase is intensive, rather than a mere equivalent for the superlative, and means “fair unto God."[11] Coupled with the statement later that he was mighty “in words and works,” these expressions reveal Moses to have been a man of the most extraordinary power and ability. Even in his early childhood, Moses possessed remarkable ability and beauty. Josephus wrote: It happened frequently, that those who met him as he was carried along the road, were obliged to turn again upon seeing the child; they left what they were about and stood a great while to look at him; for the beauty of the child was so remarkable and natural that it detained the spectators, and made them stay longer to look upon him.[12]Although not specifically stated by Stephen in his address, it is manifest that he was here presenting Moses as a type of Jesus our Lord, a principal factor of which was his rejection by the chosen people, next related. Mighty in words and works … There is no reference here to any of those miraculous deeds which later marked the life of Moses; but the meaning is that his achievements in every way were superlative. [11] John Peter Lange, Commentary on Acts (Grand Rapids, Michigan: Zondervan Publishing House, 1866), p. 119. [12] Flavius Josephus, Antiquities of the Jews, translated by William Whiston (New York: Holt, Rinehart and Winston), p. 77. Verse 23 But when he was well nigh forty years old, it came into his heart to visit his brethren the children of Israel. And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, smiting the Egyptian: and he supposed that his brethren understood that God by his hand was giving them deliverance; but they understood not. And the day following he appeared unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? But he that did his neighbor wrong thrust him away, saying, Who made thee a ruler and a judge over us?Who made thee a ruler and a judge …? There was a shocking parallel to this in the venomous question of the Sanhedrinists who had rejected Christ in almost the same words, demanding, “By what authority doest thou these things; or who gave thee this authority?” (Mark 11:28). The point of Stephen’s message could hardly have escaped the bitter enemies to whom it was addressed. In all of this, Stephen was tracing a pattern in Jewish behavior which would lead inevitably to the rejection of the Saviour. Verse 28 Wouldest thou kill me, as thou killed the Egyptian yesterday? And Moses fled at this saying, and became a sojourner in the land of Midian, where he begat two sons. And when forty years were fulfilled, an angel appeared unto him in the wilderness of Sinai, in a flame of fire in a bush. And when Moses saw it, he wondered at the sight: and as he came near to behold, there came a voice of the Lord, I am the God of thy fathers, the God of Abraham, and of Isaac, and of Jacob. And Moses trembled, and durst not behold. And the Lord said unto him, Loose the shoes from thy feet: for the place whereon thou standest is holy ground.The significance here lies in the fact that God appeared to Moses in the pagan land of Midian, the “holy ground” being neither in a temple nor in Jerusalem. A voice of the Lord … The translation here is wrong; it should read “The voice of the Lord” as in the KJV. Hervey was correct in saying: “The KJV is surely right. The Lord has only one voice."[13] Hervey insists that the KJV rendition is supported by the original text. ENDNOTE: [13] A. C. Hervey, op. cit., p. 218. Verse 34 I have surely seen the affliction of my people that is in Egypt, and have heard their groaning, and I am come down to deliver them: and now come, I will send thee into Egypt. This Moses whom they refused, saying, Who made thee a ruler and a judge? him hath God sent to be both a ruler and a deliverer with the hand of the angel that appeared to him in the bush. This man led them forth, having wrought wonders and signs in Egypt, and in the Red Sea, and in the wilderness forty years. This is that Moses, who said unto the children of Israel, A prophet shall God raise up unto you from among your brethren, like unto me.To comment upon all of the references in this speech to incidents recorded in the Old Testament would be to write a commentary upon the history of Israel. It is amazing that Stephen should have been so completely filled with the knowledge of the Old Testament Scriptures. Outstanding in this passage is the reference to the “prophet like unto me” (Deuteronomy 18:15 f).

This was proof of the typical nature of Moses and of his pointing forward to the Christ, with the admonition that Israel should “hear him” or suffer the penalty of being cut off from being God’s people. By this identification of his loyalty to Christ as being also loyalty to Moses and what Moses commanded, Stephen devastated any charge that he had blasphemed Moses. On the contrary, it was the Sanhedrin who were “blaspheming Moses” by their refusal to honor the words of Moses commanding men to receive and obey Christ. Verse 38 This is he that was in the church in the wilderness with the angel that spake to him in the mount Sinai, and with our fathers: who received living oracles to give unto us: to whom our fathers would not be obedient, but thrust him from them, and turned back in their hearts unto Egypt, saying unto Aaron, Make us gods that will go before us; for, as for this Moses, who led us forth out of the land of Egypt, we know not what is become of him.The church in the wilderness … This is not a reference to the church of Christ, but to the congregation of Israel in the wilderness which is typical of Christ’s church. They had been baptized unto Moses in the cloud and in the sea (1 Corinthians 10:2); and their testing during the wilderness wanderings was typical of the testing of Christians during their present probation. Bruce discerned this implication of Stephen’s words here: There in the wilderness Moses was guide to the people; there they were constituted the [@ekklesia] of God; there they had the angel of the Presence in their midst; there they received the living oracles of God. What more could the people want? … and it was all theirs in the wilderness, far from the promised land and the holy city.[14]The living oracles … This designation of the word of God also appears in Romans 3:2; Hebrews 3:12 Hebrews 3:1 Peter 4:11. It means “the living word.” ENDNOTE: [14] F. F. Bruce, op. cit., p. 152. Verse 41 And they made a calf in those days, and brought a sacrifice unto the idol, and rejoiced in the works of their hands. But God turned, and gave them up: to serve the host of heaven; as it is written in the book of the prophets, Did ye offer unto me slain beasts and sacrifices Forty years in the wilderness, O house of Israel? And ye took up the tabernacle of Moloch, And the star of the god Rephan, The figures which ye made to worship them: And I will carry you away beyond Babylon.This quotation is from Amos 5:25 ff and was introduced here as a further comment by Stephen upon the apostasy of Israel; and although the outright rejection of God and the widespread idolatry during the period of the monarchy came much later, Stephen’s application of Amos’ prophecy shows that even during the period of the wilderness wanderings they had already rejected God in their hearts. As Hervey expressed it: What Amos means to say is that because of the treacherous, unfaithful heart of Israel, as shown by the worship of the golden calf, and all their rebellions in the wilderness, all their sacrifices were worthless.[15]Moloch … This old god of the Ammonites “was worshipped at Mari about 1800 B.C.. and was associated with the sacrifice of children in the fire."[16] Solomon built a high place for this god on a hill east of Jerusalem (1 Kings 11:7); Ahaz burned his children (2 Chronicles 28:3), and Manasseh did the same (2 Kings 21:6); and Samaria was judged for this sin (2 Kings 17:17). Rephan … “This is the name of a god identified or connected with the planet Saturn."[17] Adam Clarke says that “Moloch was generally understood to mean the sun”;[18] thus the declaration of Stephen that God “gave them up to serve the host of heaven” was accurate. God gave them up … What Stephen here declared concerning Israel, Paul also declared concerning the Gentiles (Romans 1:24-28). For a somewhat extensive review of this see my Commentary on Romans, underRomans 1:25. God’s giving men up is not a passive judgment, but active. It means more than merely withdrawing from men that they may walk in their own lusts and includes a punitive judgment to the effect that those given up will reap the debauchery and degeneration which are the consequences of their rebellion. In establishing the pattern of Israel’s repeated rejection of God, Stephen here brought into view the fact that not only had the ten northern tribes been lost entirely, but that even the southern remnant had been sent away into Babylon as punishment for their idolatry. See under Acts 26:7. (iii) [15] A. C. Hervey, op. cit., p. 220. [16] The New Bible Dictionary (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1962), p. 836. [17] Ibid., p. 1083. [18] Adam Clarke, Commentary on the Holy Bible (New York: T. Mason and G. Lane, 1837), Vol. V, p. 732. Verse 44 Our fathers had the tabernacle of the testimony in the wilderness, even as he appointed who spake unto Moses, that he should make it according to the figure that he had seen. Which also our fathers, in their turn, brought in with Joshua when they entered on the possession of the nations, that God thrust out before the face of our fathers, unto the days of David; who found favor in the sight of God, and asked to find a habitation for the God of Jacob. But Solomon built him a house.According to the figure that he had seen … This is additional inspired testimony regarding the “pattern,” here called “a figure,” that Moses had received from God and according to which he was commanded to “make all things” (Hebrews 8:5). The immense importance of understanding that God has given a pattern which men must follow if they would please their Creator is fully disclosed under the heading, “All Things According to the Pattern,” in my Commentary on Hebrews, under Hebrews 8:5. But Solomon built him a house … When David’s conscience was aroused because of the luxury of his cedar-paneled palace contrasted with the tent-shrine that housed the ark of the covenant, the prophet Nathan made it clear to David that God did not want any temple built by him, but promised that a “son of David would arise and build a house for God” (2 Samuel 7). Stephen’s short reference to the temple of Solomon shows dramatically that the very temple itself was only a substitute for the greater temple of Christ himself, typical of the latter to be sure, and like the monarchy itself, allowed indeed of God; but still only a substitute for the real temple, which is Christ. This was the great message of the Christ that “One greater than the temple is here” (Matthew 12:6). (See John 2:20-22.) Stephen’s argument, then, is simply that Christ is the true temple, that “in Christ,” not in some building,” men are called to worship God. This was a categorical refutation of the notion that he had blasphemed God (i.e., the temple) by repeating the prophecy of Jesus that the Solomonic-Herodian temple would be destroyed. They, the Sanhedrinists, were blaspheming God by rejecting God’s true temple, Jesus of Nazareth! Verse 48 Howbeit the Most High dwelleth not in houses made with hands; as saith the prophet, The heaven is my throne, And the earth the footstool of my feet: What manner of house will ye build me? saith the Lord: Or what is the place of my rest? Did not my hand make all these things?Stephen summed up his argument by this appeal to the prophecy of Isaiah (Isaiah 66:1 f), which set forth the impossibility of Almighty God’s actually dwelling in any house made by human hands. The great temple of the Jews had become in time a house of thieves and robbers; and, although God indeed had allowed it through the ages as typical of the greater temple yet to be revealed in Christ, it was never anything except a makeshift. Needless to say, such sentiments as these were enough to release the savage fury of the whole Sanhedrin against anyone who might dare to utter such thoughts. The fact that Isaiah had said the same thing in their sacred scriptures made no difference; they were experts at rationalizing the scriptures they did not like. The teaching in view here is fundamental to Christianity. It is not in any house, but “in Christ,” that one may receive all spiritual blessings in the heavenly places (Ephesians 1:3). There is no indication in Stephen’s oration that he anticipated anything other than the condemnation of his hearers, his purpose not being to “defend” himself in any practical sense, but to preach the truth “in Christ.” It was too much for the secular Sanhedrinists that the meek and lowly Jesus should represent himself as the long expected Messiah; but that his followers should begin preaching the “spiritual body” of the risen Lord as the true temple of God, that was enough to send them into a frenzy of vicious hatred, releasing the full savagery of their carnal passions against the Christians. There was simply no way that they could accommodate to such teachings. It was in the contemplation of this that their rejection of Christ and Christianity became final and irrevocable. Stephen read the situation of the Sanhedrinists at a glance and pronounced the judgment of the Holy Spirit against them. Verse 51 Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Spirit: as your fathers did, so do ye. Which of the prophets did not your fathers persecute? and they killed them that showed before of the coming of the Righteous One: of whom ye now have become betrayers and murderers; ye who received the law as it was ordained by angels, and kept it not.This pronouncement was not an outburst of temper on the part of Stephen, but the announcement of God’s judgment upon evil men whose day of grace had at last expired; and it served as a fitting epitaph of the Jewish temple and its evil incumbents. The stroke of divine punishment was already poised and ready and the city which were so inseparably linked to the rejection and murder of the Son of God. There was utterly no way that God would permit their institution to thwart, in any permanent sense, the world-wide proclamation of the truth. In about thirty-five years after Stephen’s speech, the armies of Vespasian and Titus destroyed Jerusalem and the temple, putting to death more than a million people, and severing from Jewish control the last effective device by which they might have hoped to destroy Christianity. Verse 54 Now when they heard these things, they were cut to the heart, and they gnashed on him with their teeth. But he, being full of the Holy Spirit, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.Gnashed on him with their teeth … does not mean that they bit or chewed upon Stephen’s flesh but that they were so infuriated that they ground their teeth together in a rage. Saw the glory of God … It was fitting indeed that God should have given to the first Christian martyr such a glorious vision of eternal realities. Jesus standing on the right hand of God … As Hervey said: Sitting at the right hand of God is the usual attitude ascribed to our Lord in token of his victorious rest, and waiting for the day of judgment; but here he is seen standing, as rising to welcome his faithful martyr, and to place on his head the crown of life.[19]Son of man … Only here, in the word of God, is there the use of this title for Jesus except in his own words concerning himself. ENDNOTE: [19] A. C. Hervey, op. cit., p. 221. Verse 57 But they cried out with a loud voice, and stopped their ears, and rushed upon him with one accord; and they cast him out of the city, and stoned him: and the witnesses laid down their garments at the feet of a young man named Saul.Stopped their ears … rushed upon him … etc. This was a mob scene, not the execution of a deliberate sentence. It was illegal, no Roman sanction having been given for execution of the death penalty; and those critics who question John’s gospel with its reference repeatedly to Jewish efforts to stone Jesus, declaring such to have been illegal and therefore impossible, are frustrated by this episode. As Richardson said, “Here is a case of mob stoning such as is said to have been impossible.[20]The witnesses laid down their garments … This was probably the only formality observed during the mob stoning of Stephen. The ancient law required that the hands of the witnesses were to be first against the one stoned, and Adam Clarke tells us that “when they came to within four cubits of the place of execution, the victim was stripped naked."[21] One cannot help wondering about those “witnesses” who had accepted money to swear lies against Stephen and thus found themselves to be his murderers also. Thus, once more, there is scriptural testimony of the relationship between lying and murder, these two sins having been named by Jesus as “works” of Satan (John 8:44), an Old Testament example of the same thing being that of Doeg (1 Samuel 22:9-18). Young man named Saul … Here, in this bloody episode, there was evidence of the timeless principle that “the blood of the martyrs is the seed of the church.” That young man was never to forget what his eyes that day beheld, what his heart felt, and what his conscience said; and there was born in his soul that instant an impression that would in time recruit him to the faith of Christ and energize the greatest evangelist of all ages. [20] Alan Richardson, The Gospel according to St. John (London: SCM Press, 1959), p. 135. [21] Adam Clarke, op. cit., p. 736. Verse 59 And they stoned Stephen, calling upon the Lord, and saying, Lord Jesus, receive my spirit.The peculiar construction here has the effect of making “calling upon the Lord” equivalent to praying to Jesus personally. This is one of the few prayers in the New Testament directed to the Lord Jesus Christ, rather than to the Father through him. Receive my spirit … This is a testimony to the fact that one’s spirit lives apart from the body; for Stephen asked the Lord to receive his spirit in the very act of his body’s death. Verse 60 And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge.The similarity of the Greek New Testament in this verse and Acts 7:58 where it is related that the garments were placed in Saul’s charge has led to the conclusion that Stephen had Saul in mind in this prayer. He kneeled down … This Stephen did that he might die in an attitude of prayer and as a servant of the beloved Master. Lay not this sin … As Clarke commented: Christ gave what some have supposed to be an impossible command: “Love your enemies; pray for them that despitefully use, and persecute you.” But Stephen shows here in his own person how practicable the grace of his Master had made this sublime precept.[22]He fell asleep … Taking their cue from what Jesus had said regarding the sleep of Lazarus and that of the daughter of Jairus, the Christians quickly adopted this euphemism for death. It is not so much the superficial resemblances between ordinary sleep and the sleep of death, but the pledge of the resurrection which illuminates this beloved metaphor. Upon the gravestones of two millennia, the believing community of the saints in Christ have engraved upon the tombs of their beloved dead the sacred words, “Asleep in Jesus!” ENDNOTE: [22] Ibid.

Questions by E.M. Zerr For Acts Chapter 71. Who questioned Stephen? 2. What is referred to by “ these things” ? 3. By what titles does Stephen address the hearers? 4. To whom did God appear? 5. Where was he living at this time? 6. In what place did he dwell next 7. State what caused him to move. 8. To what country did he next go? 9. After what event did he make his move? 10. How much of the land did Abraham possess? 11. What did God give him? 12. How many children did he have at this time ? 13. Tell what sojourning was then predicted. 14. For how long would this sojourn last ? 15. Name the country referred to. 16. While there what was to be their treatment ? 17. What would happen to this country? 18. After that, what? 19. What covenant was given Abraham? 20. Who are meant by “ twelve patriarchs” 8th verse? 21. How did they fulfill prediction made to Abraham? 22. What support did Joseph have in his trials? 23. State the favor shown him at this time. 24. What condition arose now? 25. Tell what countries were affected. 26. Hearing of food in Egypt what did Jacob do ? 27. When was Joseph identified? 28. What further introduction was made? 29. Next, what did Joseph do? 30. According to this account how many came into Egypt? 31. Where did Jacob die? 32. What was done with his body? 33. From whom was this burying place obtained ? 34. Did all the Israelites leave Egypt at this time ? 35. What promise was made to draw nigh? 36. As it did what occurred among the people? 37. State what sort of new king arose. 38. How did he deal with the servant nation? 39. In what way did he attempt to reduce their number? 40. Who was born about this time? 41. Describe his appearance. 42. Where was his first nursery? 43. And where was the next ? 44. Tell something of his training. 45. What accomplishments did he come to have? 46. What idea came into his heart? 47. At what age had he arrived ? 48. Did God tell him to take this action? 49. What defense did he volunteer? 50. How far did he carry his defense? 51. What supposition was Moses acting upon? 52. Was it correct? 53. What did he see next day? 54. How did this case differ from the day before ? 55. How was his action here received? 56. Which of the two men objected to Moses ? 57. Of what act did he accuse Moses? 58. At this what did Moses do ? 59. How many sons did he beget? 60. How long was it until the next call? 61. Name the site of this experience. 62. How did God identify himself at this time? 63. Describe the effect on Moses* emotions. 64. What was he commanded to do here and why? 65. Tell what subject was then introduced? 66. What was God coming to do about it? 67. Who was to be his agent in the work ? 68. Was he the same who had been previously refused? 69. How long required to get them into Canaan? 70. What prophecy of Moses did Stephen quote? 71. What other facts showed Moses* importance here? 72. Did Stephen’ s hearers profess to believe Moses? 73. Should this have affected their faith in Christ? 74. How did ancient Israel feel about Egypt? 75. What did they do as result ? 76. To what did God then abandon them? 77. To what final threat does Stephen then refer? 78. What institution is meant in 44th verse? 79. To what country did they carry this building? 80. State what building took place of this one. 81. Was this the real dwelling place of God? 82. How does Stephen now describe his hearers? 83. Of whose death does he accuse them? 84. How had the law been given to them? 85. What had been their use of it? 86. How did all this speech affect them? 87. How did their rage affect Stephen? 88. Wbat was he permitted to see? 89. Tell what he said to the people then. 90. Did they try to disprove it? 91. How did they manage to hear no more? 92. To what place did they take Stephen? 93. When there what did they do ? 94. Who took charge of the clothes? 95. While being stoned what was Stephen doing? Repeat his last words

Acts 7:1

1 Act 7:1. We are still in the Sanhedrin where the false witnesses have just made the serious charge of blasphemy against Stephen. Are these things sot This was said by the high priest, because under a practice started by the Jews, he was the presiding judge of the Sanhedrin. The act of proposing this question was about the only just thing that was done for Stephen. It was the order in any fair court, religious or otherwise, to permit a prisoner to speak for himself concerning accusations being brought against him. (See John 7:51; Acts 22:25.)

Acts 7:2

2Act 7:2. From this verse through verse 50 is Stephen’s answer to the question put to him by the high priest. A simple denial of the accusations would have been the whole truth, but Stephen’s purpose was to give the entire historical background of the issue at stake; not only to show their charges to be false, but also to present a basis of truths and facts for the conclusion he intended to draw in their hearing. We shall see that when all this was done, it showed up these false accusers to be really the ones who could justly be charged with the things they maliciously said against him. The speech will consist of the history that began with Abraham and ended with Solomon. In addition to Stephen’s principal reason for reciting these historical matters, I shall comment on the verses in their order because of their general interest.

Fathers is used in the sense of respect for them as being among the older members of the Jewish nation, and hence those who should be respectfully interested in the history of their race. Before he dwelt in Charran (Haran). Genesis 12:1 says that God had said for Abraham to make this move, even before the command stated in that verse, and that is the reason for Stephen’s phrase underlined in this place.

Acts 7:3

3Act 7:3. Which I shall show thee is significant, and denotes that the patriarch was not told even what country it was when the Lord first appeared to him. He was to obey the command purely upon his faith in the wisdom and goodness of God. That is why Paul says, “and he went out, not knowing whither he went” (Hebrews 11:8).

Acts 7:4

4Acts 7:4. Abraham moved immediately out of his home territory which was the land of the Chaldeans (called “Ur of the Chaldees” in Genesis 11:31). This place was in the general territory of that later containing the city of Babylon. To reach the land of Canaan (where God intended him to go), it was necessary for Abraham to journey up and around the northern extremity of the country, due to the geographical character of the land. (See the historical note given with Isaiah 14:31, in volume 3 of the Old Testament Commentary.) When his father was dead. The necessary inference is that Abraham’s father became more infirm on account of old age, so that the Lord suffered Abraham to pause in this land of Haran until his father was dead. We know this pause was not displeasing to God, for Stephen says that after the death of his father,;he (meaning God) removed him into this land, which indicates that Abraham was acting in God’s favor.

Acts 7:5

5Acts 7:5. Gave him none inheritance. Let us not become confused over this phrase and the account in Genesis 23:9-20. Abraham became a possessor of that real estate in the land of Canaan, but he bought it with money, and thus obtained it by his own business transaction; he even refused to accept it as a gift from the owners. But inheritance is from , and Thayer defines it, “an inheritance, property received by inheritance.” Abraham did not receive a foot of that land in that way, but it was promised that he would indirectly receive it some day through his descendants. When he had no child is mentioned to show Abraham’s faith in the promises of God.

Acts 7:6

6Acts 7:6. This prediction is recorded in Genesis 15:13, and refers to the hardships of the Israelites in Egypt. Strange land means one outside their own promised land.

Acts 7:7

7Acts 7:7. Will I judge refers to the plagues that God brought upon the Egyptians (Exodus 7-12). Serve me in this place means their service at Mount Sinai.

Acts 7:8

8Acts 7:8. This verse includes the years from Abraham’s 99th to the birth of Jacob’s Sons in Mesopotamia and Canaan.

Acts 7:9

9Acts 7:9. The patriarchs means the brethren of Joseph who sold him to travelers going to Egypt God was with him denotes that assistance was given Joseph from the Lord because he was righteous and was being persecuted.

Acts 7:10

0Acts 7:10. This verse includes the events of Genesis 41.

Acts 7:11

1Act 7:11. This verse includes the events of Gen 41:30-31.

Acts 7:12

2Act 7:12. See Genesis 42:1-3.

Acts 7:13

3Act 7:13. This is recorded in Genesis 43, 44, , 45.

Acts 7:14

4Acts 7:14. Threescore and fifteen souls. For an explanation of this phrase, see the comments on Genesis 46:26-27, in volume 1 of the Old Testament Commentary.

Acts 7:15

5Acts 7:15. Our fathers meant the sons of Jacob and other early ancestors.

Acts 7:16

6Acts 7:16. The last word in the preceding verse is “fathers,” and they are the ones who were buried in Sychem. No explanation is offered by the historians or critical works of reference of the name of Abraham in the place of Jacob, concerning the purchase of this burying place. But all of them are agreed as to the particulars of the transaction. and hence we may be assured that some incidental fact or custom in use at the time of Stephen’s speech would explain it if we had access to the literature of those days.

Acts 7:17

7Acts 7:17. God promised to Abraham that his posterity would become a great nation, and would be delivered from their bondage in a strange land. It was getting along near the time for’ the fulfillment of that promise, hence the people were becoming numerous.

Acts 7:18

8Acts 7:18. Knew not Joseph. (See the comments on Exodus 1:8.)

Acts 7:19

9Acts 7:19. Dealt subtilly means to use schemes or tricks to get advantage of them. One of such was to take the supply of straw from them, when they knew that the crop had been gathered and that nothing but stubble could be found. (See Exodus 5:10-14.) Cast out their young children refers to the decree that all male infants should be drowned.

Acts 7:20

0Acts 7:20. Exceeding fair is explained by Thayer to mean he was fair “unto God,” and the Greek text does have those words. The significance of this subject will be realized when we consider the history that will be cited at verse 25.

Acts 7:21

1Act 7:21. Read this history in Exodus 2:3-10.

Acts 7:22

2Act 7:22. This information is not given in any other place in the Bible, but Stephen was speaking by the Spirit and his report is authentic.

Acts 7:23

3Act 7:23. Full forty years is more definite than the account in Exodus 2:11, which says he “was grown.” Came into his heart. Moses acted on his own authority only, for there is no information that God told him to take on the work at that time.

Acts 7:24

4Acts 7:24. There is no question about the injustice of the Egyptian’s attack upon the Hebrew. The point is that Moses acted before he was told to by the Lord. The details of this episode are given in Exodus 2:11-14.

Acts 7:25

5Acts 7:25. He supposed his brethren would have understood, etc. This proves the point made in the two preceding paragraphs; Moses acted on his own supposition. The question will be raised as to why Moses formed this notion. The information is given in Josephus, Antiquities, Book 2, Chapter 9, Section a. That paragraph is too long to be quoted in full, but I shalt give the gist of it and the reader may verify it by consulting the history of Josephus.

The father of Moses had gone to God in prayer concerning the danger his people were in and had received assurances that deliverance would be provided. That, as Abraham had been blessed with a son who meant so much to him, so, through the child soon to be born to him and his wife, great deliverance would be experienced by their people. It is reasonable to conclude that Moses’ father had told him about that prayer and the promise, and hence Moses “supposed” all of his brethren had heard about it also.

Acts 7:26

6Acts 7:26. Them means his brethren mentioned in the preceding verse. Exodus 2:13 states that it was two Hebrews who were striving. Moses thought he would interfere with the wrangle, and no doubt he was acting on the supposition just explained above.

Acts 7:27

7Acts 7:27. The one who objected to the attempt of Moses was the one who was in the wrong. That is frequently the case today, for when a man is doing what is wrong he will resent any interference with what he says is “his business.” However, Moses could not have given a satisfactory answer to the question asked by this Hebrew.

Acts 7:28

8Acts 7:28. When Moses “looked this way and that way” (Exodus 2:12), he either did not see everybody who was near, or the avenged Hebrew reported the event.

Acts 7:29

9Acts 7:29. Exodus 2:15 tells us that Pharoah heard about the deed of Moses and tried to have him slain. That caused him to flee the country in fear, and go into the land of Midian, a country lying between the two arms of the Red Sea. Where he begat two sons condenses the history in Exodus 2:15-22.

Acts 7:30

0Acts 7:30. Forty years were expired from the time Moses came into the land of Midian. In the course of this period Moses cared for the flocks of his father-in-law. He was with them when he came into the region of Sinai, where the angel appeared to him.

Acts 7:31

1Act 7:31. He wondered because the bush was burning but was not being consumed, and decided to investigate the situation. (See Exodus 3:1-3.)

Acts 7:32

2Act 7:32. Fathers is often used as a general reference to the early ancestors of the race, but here it applied to Abraham, Isaac and Jacob. Moses was overawed by the voice and the scene before him.

Acts 7:33

3Act 7:33. Put off thy shoes. It was customary in that country to remove one’s shoes in the presence of a dignitary as an act of courtesy, very much as a man will lift his hat under like circumstances. Holy ground did not refer to the essential quality of the earth, for it was the same place where Moses had been taking the sheep for pasture. But in the present instance it was holy because of the person who was present, and the purpose for the appearance of the angel. A place is holy where and when holy proceeding takes place.

Acts 7:34

4Acts 7:34. I have seen, I have seen. Both phrases are in the original, and the inflection of the terms is somewhat different in each case, showing the purpose of the statement is for emphasis. God was speaking to Moses by the angel in the bush. Having seen the afflictions of his people in Egypt, God proposed sending Moses to deliver them.

Acts 7:35

5Acts 7:35. Stephen does not include the conversations between God and Moses about his (Moses’) fitness for the commission: that record is in Exodus 3, 4. But he remind his hearers that the very man who the Hebrew resented was the one God sent to rule over them. He is getting his speech shaped up for application to his hearers.

Acts 7:36

6Acts 7:36. This brief verse covers the history from Exodus 7 to Joshua 5.

Acts 7:37

7Acts 7:37. This prophecy is in Deuteronomy 18:18-20.

Acts 7:38

8Acts 7:38. Church is from , and Thayer gives its primary meaning to be, “A gathering of citizens called out from their homes into some public place; an assembly.” In the present passage he defines it, “The assembly of the Israelites.” With the angel which spake to him in the mount Sinai. God gave the law at Sinai through the services of angels (Galatians 3:19).

Acts 7:39

9Acts 7:39. In their hearts turned back. The Israelites could not return to Egypt literally, but their desire to do so made them as guilty as if they had done so.

Acts 7:40

0Acts 7:40. Moses had gone up into the mountain to receive the law, and the people became restless because of his absence; they demanded of Aaron that he make the idol.

Acts 7:41

1Act 7:41. In response to the cry of the people, Aaron made the calf out of the gold they had brought from Egypt.

Acts 7:42

2Act 7:42. Gave them up denotes that if a man is determined to do wrong God will not use force to prevent it. Host of heaven means the sun and other heavenly bodies. As it is written refers to Amos 5:25. The statement is in question form, but the thought is an admission from God that his people went through that form for forty years.

Acts 7:43

3Act 7:43. The preceding verse seems to speak well of ancient Israel but the present one shows the other side of the story. It begins with the word yea, while the corresponding verse in Amos 5:26 starts with “but.” The point is that Israel was not satisfied to sacrifice to the true God but also took up idolatrous worship. Moloch and Remphan were heathen gods that the Israelites worshipped by making figures (images) of them for that purpose. The last sentence is a prediction of the Babylonian captivity.

Acts 7:44

4Acts 7:44. Tabernacle of witness. The tabernacle was a visible and constant symbol of the wisdom and goodness of God, so that Israel could always have His presence.

Acts 7:45

5Acts 7:45. Fathers that came after. Most of the older men died in the wilderness for the sin at Kadesh-barnea (Exodus 32:8-11), and it was their descendants who brought in the tabernacle to Canaan. Jesus is from IESOUS, and Smith’s Bible Dictionary says it is “the Greek form of the name Joshua,” and Thayer’s lexicon agrees with it. Joshua was the leader of the Israelites when they crossed the Jordan. Possession of the Gentiles. These were heathen nations living in Canaan when the Israelites came, and they were attacked by Joshua and driven out (Joshua 12). Unto the days of David. Joshua did his duty in fighting the heathen, but on account of the unfaithfulness of Israel, God suffered some of the nations to remain in the land to harass them for many years.

Acts 7:46

6Acts 7:46. The preceding verse does not mean that no heathen existed in the land after David’s time. The pause in the narrative at him is because of his outstanding importance in the affairs of Israel, the ancestors of these rebellious Jews to whom Stephen was speaking. David was in the favor of God and desired to find a tabernacle, referring to his desire to build the temple (2 Samuel 7:1-3).

Acts 7:47

7Acts 7:47. The reason that Solomon and not David was permitted to build the temple is shown in 1 Chronicles 22:6-10.

Acts 7:48

8Acts 7:48. God permitted Solomon to build the temple to replace the tabernacle. That was not because He wanted a better building in which to dwell for he does not dwell (“settle down”) in man-made temples. Saith the prophet is reference to Isaiah 66:1. He uses earthly structures only as a place for people to meet with him spiritually.

Acts 7:49

9Acts 7:49. God is a personal (though spiritual) Being, and his dwelling place is in Heaven. What house will ye build me was quoted by Stephen because these Jews had boasted so often of their temple, and pretended to be offended at anyone who even intimated that it would ever be destroyed. (See chapter 6:14.)

Acts 7:50

0Acts 7:50. God was already the Maker of all things in the universe, hence it was foolish for the Jews to think they could build a temple as a permanent dwelling for Him.

Acts 7:51

1Act 7:51. Stephen made his long speech to portray the history of the Jews, showing a record of continual rebellion against the law of God and persecution of His true servants. His application was by showing these Jews before him that their conduct was running “true to form.” Stiffnecked means stubborn, and uncircumcised in heart and ears denotes their unconsecrated minds as manifested by resistance against the Holy Ghost.

Acts 7:52

2Act 7:52. A man is not to be blamed for the sins of his forefathers, unless he imitates those sins and boasts of his relation to the ancestors. These rebellious Jews had done that very thing, and were following in the steps of their immediate fathers who had slain Jesus as predicted by the holy prophets of God.

Acts 7:53

3Act 7:53. The law which the disobedient Jews were resisting had been given through the agency of angels (Galatians 3:19).

Acts 7:54

4Acts 7:54. To be cut to the heart means to be rent asunder in mind, and caused to gnash or grind their teeth in an insane fit of anger.

Acts 7:55

5Acts 7:55. Full of the Holy Ghost is explained at Acts 4:31. Saw the glory of God. No man in normal condition can see God and live (Exodus 33:20). When He wanted Saul to see Jesus in the glorified state, he performed a miracle for the purpose; he did the same thing for Stephen.

Acts 7:56

6Acts 7:56. In defiance of their threatening gesture, Stephen declared his vision of the very One whom they had murdered, standing in glory at the right hand of God.

Acts 7:57

7Acts 7:57. Stopped their ears was an admission that the truth being spoken by Stephen was unwelcome to them, but they had no honorable means of meeting it.

Acts 7:58

8Acts 7:58. The Jews told Pilate it was not lawful for them to put any man to death. That was true, but it was not the real motive for their plea that Pilate have Jesus slain. It did not prevent them from carrying out their murderous rage upon Stephen, who had not even been sentenced by any court, religious or secular. Witnesses. The law (Deuteronomy 17:7) required that the witnesses to a crime must be first in an execution.

That is why Jesus said what he did to the men who had witnessed the sin of the woman (John 8:7). Laid down their clothes. When any manual action was to be done, it was the usual practice for the men to lay aside their loose outer garments. As a guard to protect them, they were placed in charge of someone standing by, and this was done by placing the garments at the feet of Saul, of wbcm we will hear much in later chapters.

Acts 7:59

9Acts 7:59. Stephen was calling upon God while the Jews were hurling stones at him. Receive my spirit shows Stephen had an inner being that was not within reach of these murderers. (See Matthew 10:28.)

Acts 7:60

0Acts 7:60. Before his body collapsed, Stephen kneeled in prayer to God. Cried with a loud voice. The first word is from KRAZO which Thayer defines at this place, “to call out aloud, speak with a loud voice.” It was not the involuntary outburst of a body because of pain, but an intelligent utterance so expressed that all in the crowd could hear. Charge is from HISTEMI and Thayer defines it, “to cause to stand.” It does not mean that these men were to be declared innocent, for that would be endorsing sin. The prayer meant for God not to hold it against them.

Jesus prayed for his Father to forgive his murderers, but that did not mean it should be done before they repented, which they did on Pentecost. Likewise, the prayer of Stephen means for God to forgive these murderers whenever they repented. Fell asleep is a figurative way of saying that Stephen died. (See notes on literal and figurative language at Matthew 9:24.) Stephen’s death is the first one on record that was imposed in persecution for faith in Jesus. There will be others committed to which reference will be made later.