|
ACTS
The continued Life of Jesus
through the Apostles
CHAPTER SEVEN
"Stephen Stoned"
Key Verse = Acts 7:60
Introduction to Chapter
Seven
Stephen's Defense
Verses 2-53
Part 1
ABRAHAM (verses 2-8) |
|
Answer to the
1st & 4th Accusation |
1. |
(vs 2, 3) |
God called Abraham |
| 2. |
(vs 5) |
Gave Abraham no inheritance |
| 3. |
(vs 5) |
Promised the land to his
seed |
| 4. |
(vs 6) |
His seed to sojourn in a
strange land |
| 5. |
(vs 6) |
His seed to be in bondage |
| 6. |
(vs 7) |
God would bring them out |
| 7. |
(vs 8) |
Gave Abraham the covenant
of circumcision |
|
|
|
|
Part 2
JOSEPH (verses 9-16) |
|
Joseph portrayed Jesus |
1. |
(vs 9) |
Brothers moved with envy |
| 2. |
(vs 10) |
BUT God was with him |
| 3. |
(vs 10) |
Gave him favor with all
Egyptians |
| 4. |
(vs 10) |
Gave him wisdom in the sight
of all the Egyptians |
| 5. |
(vs 10) |
Made him governor over all of
Egypt |
| 6. |
(vs 10) |
Made him governor over all
the house of Pharaoh |
| 7. |
(vs 13) |
His brothers accepted him the
second time |
|
|
|
|
Part 3
MOSES (verses 17-50) |
|
|
1. |
(vs 19, 20) |
Children were killed at his
birth |
| 2. |
(vs 22) |
Learned in all wisdom of
Egypt |
| 3. |
(vs 22) |
Mighty in words and deeds |
| 4. |
(vs 23) |
Came into his heart to visit
his brethren |
| 5. |
(vs 24) |
Defended and avenged the
oppressed |
| 6. |
(vs 25) |
God would deliver by his hand |
| 7. |
(vs 25) |
They did not understand |
| 8. |
(vs 26) |
Would have set them at one again |
| 9. |
(vs 27) |
He that did his neighbor
wrong thrust away |
| 10. |
(vs 29-34) |
God sent him to deliver
Israel |
| 11. |
(vs 35) |
Moses prophesied of Jesus |
| 12. |
(vs 36) |
Moses brought them out of
Egypt |
| 13. |
(vs 38) |
Moses received the Law from
God |
| 14. |
(vs 39) |
Our fathers did not obey |
| 15. |
(vs 39) |
They thrust him out |
| 16. |
(vs 39) |
Turned back into Egypt |
| 17. |
(vs 42) |
God gave them up |
| 18. |
(vs 44-47) |
They had the Tabernacle & the
Temple |
| 19. |
(vs 48-50) |
But God does not dwell in a
house made with hands |
|
|
|
|
Part 4
ACCUSATION (verses 51-53) |
|
They Violated the
Covenant & Law |
1. |
(vs 51) |
Stiff necked & uncircumcised
in heart |
| 2. |
(vs 51-52) |
As your fathers did, so do ye |
| 3. |
(vs 53) |
You have received the law,
but have not kept it |
From the Bible Exposition Commentary
| 1. |
(vs 1-8) |
They misunderstood their own spiritual roots |
| 2. |
(vs 9-36) |
They rejected their God-sent deliverers |
| 3. |
(vs 37-43) |
They disobeyed their Law |
| 4. |
(vs 44-50) |
They despised their temple |
| 5. |
(vs 51-53) |
They stubbornly resisted their God and His truth |
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot
Victor Publishing, and imprint of
Cook Communication Ministries. All
rights reserved. Used by permission.)
Acts 7:1-4
| From the
NKJV |
From the
Peshitta |
|
(1) Then the high priest
said, "Are these things so?" |
|
|
Then the high priest asked
Stephen, Are these things so? |
|
|
(2) And he said, "Brethren
and fathers, listen: The God of glory appeared to our father Abraham
when he was in Mesopotamia, before he dwelt in Haran, |
|
|
He said, Men, brethren and
fathers, hearken: The God of glory appeared to our father
Abraham when he was still in Mesopotamia before he came to dwell in
Haran. |
|
|
(3) and said to him, 'Get
out of your country and from your relatives, and come to a land that
I will show you.' |
|
|
And he said to him, Get out of
your land and from your relatives and come into the land which I
shall show you. |
|
|
(4) Then he came out of the
land of the Chaldeans and dwelt in Haran. And from there, when his
father was dead, He moved him to this land in which you now dwell. |
|
|
Then Abraham left the land of the
Chaldeans and came and settled in Haran and from thence, after his
father's death, God removed him into this land in which you now
live. |
|
|
The high priest
Annas. Luke named the high priest only once, in
Acts 4:6,
and thereafter refers to him only as "the
high priest." He does not name the high priest again until Acts
23:2 when he names Ananias, who was the high priest about A.D. 48-58.
Are these things so?
A formal question by the high priest like our "Do you plead
guilty, or not guilty?" to the
charges brought against him.
Brethren and fathers
| Brethren |
The common people |
| Fathers |
The elders and scribes |
In all this Stephen was perfectly respectful, and
showed that he was disposed to render due honor to the institutions of the
nation.
The God of glory
 |
doxa |
(NT:1391) |
splendor, brightness, magnificence, excellence,
preeminence, majesty |
This is a Hebrew form of expression denoting "the
glorious God."
The word "glory" is often applied to the splendid
appearances in which God has manifested Himself to people, Deut 5:24; Ex
33:18; 16:7, 10; Lev 9:23; Num 14:10.
Ten titles of God in the New Testament:
| 1. |
(Acts 7:2) |
The God of Glory |
| 2. |
(Romans 15:5) |
The God of Patience |
| 3. |
(Romans 15:13) |
The God of Hope |
| 4. |
(Romans 15:33) |
The God of Peace |
| 5. |
(2 Corinthians 1:3) |
The God of All Comfort |
| 6. |
(2 Corinthians 1:3) |
Father of Mercies |
| 7. |
(2 Corinthians 13:11) |
The God of Love |
| 8. |
(1 Peter 5:10) |
The God of All Grace |
| 9. |
(Deuteronomy 32:4) |
The God of Truth |
| 10. |
(Hebrews 12:23) |
God the Judge of All |
Unto our father Abraham
The Jews valued themselves much on being the children of
Abraham.
Mesopotamia
The word "Mesopotamia" properly denotes the
region between the two rivers, the Euphrates and the Tigris. The name is Greek, and the region had also other names before
the Greek name was given to it. In Genesis 11:31; 15:7, it is called
Ur of the
Chaldees. Mesopotamia and Chaldea might not exactly coincide; but it is
evident that Stephen meant to say that "Ur" was in the country afterward
called Mesopotamia. And being of the
Hellenists,
he would use the Greek form.
Haran
This place was also in Mesopotamia, in 36 degrees 52 minutes north
latitude and 39 degrees 5 minutes east longitude. Here Terah died (Genesis 11:32); and to this place
Jacob retired when he fled from his brother Esau (Genesis 27:43). It is
situated "in a flat and sandy plain, and is inhabited by a few wandering
Arabs, who select it for the delicious water which it contains" (Robinson's Calmet). The word "Charran"
is the Greek form of the Hebrew "Haran," Genesis 11:31.
(From Barnes' Notes, Electronic Database. Copyright (c) 1997 by
Biblesoft)
Get out from your country
| 1. |
According to Genesis 11:31, Terah took his son Abraham (Abram)
and moved to Haran
| Terah took his son Abram and his grandson
Lot...and they went out with them from Ur of the Chaldeans...and
they came to Haran and dwelt there. |
|
| 2. |
We know from Genesis 15:7 that this was by God's design.
| I am the LORD, who brought you out of Ur of the
Chaldeans. |
|
| 3. |
Then God commanded Abraham to move (Genesis 12:1) -
| Now the LORD had said to
Abram: "Get out of your country, from your family and from your
father's house, to a land that I will show you. |
|
| 4. |
So Abraham left Haran and went to the land of Canaan (Genesis 12:4)
| So Abram departed as the LORD
had spoken to him, and Lot went with him. And Abram was seventy-five
years old when he departed from Haran. |
|
From the
Amplified Bible
(1) And The high priest asked [Stephen], Are
these charges true?
(2) And he answered, Brethren and fathers, listen to me! The
God of glory appeared to our forefather Abraham when he was still in
Mesopotamia, before he [went to] live in Haran, [Genesis 11:31;
15:7; Psalms 29:3.]
(3) And He said to him, Leave your own country and your
relatives and come into the land (region) that I will point out to
you. [Genesis 12:1.]
(4) So then he went forth from the land of the Chaldeans and
settled in Haran. And from there, after his father died, [God]
transferred him to this country in which you are now dwelling.
[Genesis 11:31; 12:5; 15:7.] |
Acts 7:5-7
| From the
NKJV |
From the
Peshitta |
|
(5) And God gave him no
inheritance in it, not even enough to set his foot on. But even when
Abraham had no child, He promised to give it to him for a
possession, and to his descendants after him. |
|
|
And he gave him no inheritance in
it, no, not so much as to set his foot on; yet he promised that he
would give it as an inheritance to him and to his posterity, when as
yet he had no son. |
|
|
(6) But God spoke in this
way: that his descendants would dwell in a foreign land, and that
they would bring them into bondage and oppress them four hundred
years. |
|
|
God spoke to him and said, Your
descendants will be settlers in a foreign land where they will be
enslaved and mistreated for a period of four hundred years. |
|
|
(7) 'And the nation to whom
they will be in bondage I will judge,' said God, 'and after that
they shall come out and serve Me in this place.' |
|
|
But the people to whom they will
be enslaved I will condemn, said God, and after that,, they shall go
out and serve me in this land. |
|
|
None inheritance
Abraham led a wandering life; and this
passage means that he did not himself receive a permanent possession or
residence in that land. The only land which he owned was the field which
he "purchased" of the children of Heth for a burial place, Gen 23: As
this was obtained by purchase, and not by the direct gift of God, and
as it was not designed for a "residence," it is said that God gave him no
"inheritance."
It is mentioned as a strong instance of his
faith that he
should remain there without a permanent residence himself, with only the
prospect that his children, at some distant period, would inherit it.
He promised
Here Steven hits the keynote of his entire discourse.
| The promise of God was not tied Moses, the Law, or
the Temple! |
And this was the keynote of the new covenant.
Romans 9:9
For this is the word of promise : "At this time I will come
and Sarah shall have a son." |
Galatians 3:18
For if the inheritance is of the law, it is no longer of promise ;
but God gave it to Abraham by promise. |
Galatians 4:28
Now we, brethren, as Isaac was, are children of promise. |
Ephesians 1:13
In Him you also trusted, after you heard the word of truth, the
gospel of your salvation; in whom also, having believed, you were
sealed with the Holy Spirit of promise. |
Ephesians 2:12
You were without Christ, being aliens from the commonwealth of
Israel and strangers from the covenants of promise. |
Hebrews 6:17
Thus God, determining to show more abundantly to the heirs of
promise the immutability of His counsel, confirmed it by an
oath. |
Hebrews 11:9
By faith he dwelt in the land of promise as in a
foreign country, dwelling in tents with Isaac and Jacob, the
heirs with him of the same promise. |
Bring into bondage
douloósousin (NT:1402) - quoted from the
LXX and refers to the enslavement of Israel by the Egyptians
(Ex 1:8-11).
Four hundred years
The entire length of the Dispensation of Promise — Abraham to Moses — was
430 years (Exodus 12:40; Galatians 3:14-17).
Exodus 12:40
| Now the sojourn of the children of Israel who
lived in Egypt was four hundred and thirty years. |
|
Galatians 3:16, 17
| Now to Abraham and his Seed were the promises
made ... And this I say, that the law, which was four hundred
and thirty years later, cannot annul the covenant that was
confirmed before by God in Christ, that it should make the
promise of no effect. |
|
The 400 years of Genesis 15:13; Acts 7:6 are to be reckoned from the
confirmation of Isaac as the seed when Ishmael was cast out (Genesis
21:12; Galatians 4:30). This was 5 years after the birth of Isaac.
Genesis 15:13
| Then He said to Abram: "Know certainly that
your descendants will be strangers in a land that is not
theirs, and will serve them, and they will afflict them four
hundred years. |
|
Acts 7:6
| ...and that they would bring them into
bondage and oppress them four hundred years. |
|
The 430 years are reckoned from the departure of Abraham from Haran at the
age of 75 years, 25 years before Isaac was born or 30 years before
Isaac was confirmed and Ishmael cast out.
From the Amplified Bible
(5) Yet He gave him no inheritable property
in it, [no] not even enough ground to set his foot on; but He
promised that He would give it to Him for a permanent possession and
to his descendants after him, even though [as yet] he had no child.
[Genesis 12:7; 17:8; Deuteronomy 2:5.]
(6) And this is [in effect] what God told him: That his
descendants would be aliens (strangers) in a land belonging to other
people, who would bring them into bondage and ill-treat them 400
years.
(7) But I will judge the nation to whom they will be slaves,
said God, and after that they will escape and come forth and worship
Me in this [very] place. [Genesis 15:13,14; Exodus 3:12.] |
Acts 7:8
| From the
NKJV |
From the
Peshitta |
|
(8) Then He gave him the
covenant of circumcision; and so Abraham begot Isaac and circumcised
him on the eighth day; and Isaac begot Jacob, and Jacob begot the
twelve patriarchs. |
|
|
God gave Abraham the covenant of
circumcision; and then Abraham begat Isaac, and circumcised him on
the eighth day; and Isaac begat Jacob; and Jacob begat our twelve
patriarchs. |
|
|
The covenant
The word "covenant" (diatheke -
NT:1242) denotes properly "a compact or
agreement between two or more persons," usually attended with seals,
pledges, or sanctions.
In Genesis 17:7, and elsewhere, it is said that God
would establish his "covenant" with Abraham; that is, he made him certain
definite promises, attended with pledges and seals, etc.
Genesis 17:7
| And I will establish My covenant between Me
and you and your descendants after you in their generations,
for an everlasting covenant, to be God to you and your
descendants after you. |
|
The idea of a
strict "compact" or "agreement" between God and man, as between "equal
parties"; is not found in the Bible. The word is commonly used, as here,
to denote "a promise on the part of God," attended with pledges, and
demanding, on the part of man, in order to avail himself of its benefits,
a specified course of conduct. The "covenant" is therefore another name
for denoting two things on the part of God:
| (1) |
A "command," which man is not at
liberty to reject, as he would be if it were a literal covenant |
| (2) |
A "promise," which is to be
fulfilled only on the condition of obedience. |
The covenant with Abraham was simply a promise to give him the land,
and to make him a great nation, etc.
| It was NEVER proposed to Abraham
with the supposition that he was at liberty to REJECT it, or to
REFUSE to
comply with its conditions. |
Circumcision
Circumcision was appointed as the MARK or
INDICATION that Abraham and
those thus designated were the persons included in the gracious purpose
and promise. It served to SEPARATE them as a special people; a people
whose unique characteristic it was that they obeyed and served the God
who had made the promise to Abraham. The phrase "covenant of
circumcision" means, therefore,
| the covenant or promise which God made to
Abraham, of which circumcision was the distinguishing "mark" or "sign." |
The twelve patriarchs
The word "patriarch" properly denotes "the father
and ruler of a family." But it is commonly applied, by way of eminence,
to "the progenitors" of the Jewish race, particularly to the twelve
sons
of Jacob.
From the Amplified Bible
| (8) And [God] made with Abraham a covenant
(an agreement to be religiously observed) of which circumcision was
the seal. And under these circumstances [Abraham] became the father
of Isaac and circumcised him on the eighth day; and Isaac [did so]
when he became the father of Jacob, and Jacob [when each of his sons
was born], the twelve patriarchs. [Genesis 17:10-14; 21:2-4; 25:26;
29:31-35; 30:1-24; 35:16-26.] |
Acts 7:9-10
| From the
NKJV |
From the
Peshitta |
|
(9) And the
patriarchs, becoming envious, sold Joseph into Egypt. But God was
with him |
|
|
And our forefathers were jealous
of Joseph; so they sold him into Egypt; but God was with him. |
|
|
(10) and delivered him out
of all his troubles, and gave him favor and wisdom in the presence
of Pharaoh, king of Egypt; and he made him governor over Egypt and
all his house. |
|
|
And he saved him from all his
oppressors and gave him favor and wisdom before Pharaoh, king of
Egypt; and Pharaoh appointed Joseph to be overlord over Egypt and
over all his house. |
|
|
Becoming envious
That is, dissatisfied with the favor which their father
Jacob showed Joseph, and envious at the dreams which indicated that he
was to be raised to remarkable honor above his parents and brethren,
Gen
37:3-11.
Sold Joseph into Egypt
This
was done at the suggestion of his brother Judah, who advised it that Joseph might
not be put to death by his brothers, Gen 37:28. Stephen, by this fact,
prepare the way for a
severe rebuke of the Jews for having dealt in a similar manner with their
Messiah.
But God was with him
God protected him, and overruled all these wicked
doings, so that he was raised to extraordinary honors.
From the Amplified Bible
(9) And the patriarchs [Jacob's
sons], boiling with envy and hatred and anger, sold Joseph into
slavery in Egypt; but God was with him, [Genesis 37:11,28; 45:4.]
(10) And delivered him from all his distressing afflictions
and won him goodwill and favor and wisdom and understanding in the
sight of Pharaoh, king of Egypt, who made him governor over Egypt
and all his house. [Genesis 39:2,3,21; 41:40-46; Psalms 105:21.] |
Acts 7:11-16
| From the
NKJV |
From the
Peshitta |
|
(11) Now a famine and great
trouble came over all the land of Egypt and Canaan, and our fathers
found no sustenance. |
|
|
Now there came a famine which
brought great distress throughout Egypt and the land of Canaan so
that our forefathers found no sustenance. |
|
|
(12) But when Jacob heard
that there was grain in Egypt, he sent out our fathers first. |
|
|
But when Jacob heard that there
was wheat in Egypt, he sent out our forefathers on their first
venture. |
|
|
(13) And the second time
Joseph was made known to his brothers, and Joseph's family became
known to the Pharaoh. |
|
|
When they went the second time,
Joseph made himself known to his brothers; and Joseph's family was
made known to Pharaoh. |
|
|
(14) Then Joseph sent and
called his father Jacob and all his relatives to him, seventy-five
people. |
|
|
Then Joseph sent and brought his
father Jacob and all his family, seventy-five souls in number. |
|
|
(15) So Jacob went down to
Egypt; and he died, he and our fathers. |
|
|
So Jacob went down to Egypt where
he and our forefathers died. |
|
|
(16) And they were carried
back to Shechem and laid in the tomb that Abraham bought for a sum
of money from the sons of Hamor, the father of Shechem. |
|
|
And he was removed to Shechem and
buried in the sepulchre which Abraham had brought for a sum of money
from the sons of Hamor. |
|
|
Seventy-five people
Stephen quotes the
Septuagint (being a
Hellenistic
Jew, Stephen would naturally use the Septuagint) of Genesis 46:20 where Machir, Gilead, Sutelaam, Taham,
and Eden, sons of Manasseh and Ephraim are listed, making 75 souls.
In Genesis 46:27 and Deut. 10:22 there are 70 without the 5 sons of
Manasseh and Ephraim
Joseph bears a wonderful resemblance to Christ in many ways:
| |
|
Joseph |
Jesus |
| (1) |
He was beloved of his father |
(Genesis 37:3) |
(Matthew 3:17) |
| (2) |
He was hated by his brethren |
(Genesis 37:4-8) |
(John 15:25) |
| (3) |
He was envied by his brethren |
(Genesis 37:11) |
(Mark 15:10) |
| (4) |
He was sold for the price of a slave |
(Genesis 37:28) |
(Matthew 26:15) |
| (5) |
He was humbled as a servant |
(Genesis 39:1 ff) |
(Philippians 2:5 ff) |
| (6) |
He was falsely accused |
(Matthew 26:59-60) |
(Matthew 26:59-60) |
| (7) |
He was exalted to honor |
(Philippians 2:9-10) |
(Philippians 2:9-10) |
| (8) |
He was not recognized by his brethren
the first time |
(Genesis 42:8) |
(Acts 3:17) |
| (9) |
He revealed himself to them the second
time |
(Genesis 45:1 ff) |
(Acts 7:13) |
| (10) |
While rejected by his brethren, he took
a Gentile bride |
(Genesis 41:45) |
(Acts 15:6-18) |
Stephen's argument here is that the Jews had treated Christ the way the
patriarchs treated Joseph, but he did not bring this accusation out until
the end.
Just as Joseph suffered to save his people,
so Christ suffered to save Israel and all
humankind;
| yet the Jews did not receive Him. |
|
|
(from Wiersbe's Expository Outlines on the New Testament. Copyright ©
1992 by Chariot Victor Publishing, an imprint of Cook Communication
Ministries. All rights reserved.)
From the Amplified Bible
(11) Then there came a famine over all of
Egypt and Canaan, with great distress, and our forefathers could
find no fodder [for the cattle] or vegetable sustenance [for their
households]. [Genesis 41:54,55; 42:5.]
(12) But when Jacob heard that there was grain in Egypt, he
sent forth our forefathers [to go there on their] first trip.
[Genesis 42:2.]
(13) And on their second visit Joseph revealed himself to his
brothers, and the family of Joseph became known to Pharaoh and his
origin and race. [Genesis 45:1-4.]
(14) And Joseph sent an invitation calling to himself Jacob
his father and all his kindred, seventy-five persons in all.
[Genesis 45:9,10.]
(15) And Jacob went down into Egypt, where he himself died, as
did [also] our forefathers; [Deuteronomy 10:22.]
(16) And their bodies [Jacob's and Joseph's] were taken back
to Shechem and laid in the tomb which Abraham had purchased for a
sum of [silver] money from the sons of Hamor in Shechem. [Genesis
50:13; Joshua 24:32.] |
Acts 7:17-19
| From the
NKJV |
From the
Peshitta |
|
(17) But when the time of
the promise drew near which God had sworn to Abraham, the people
grew and multiplied in Egypt |
|
|
But when the time of the promise
was at hand, which God had sworn to Abraham, the people had already
increased and become strong in Egypt. |
|
|
(18) till another king arose
who did not know Joseph. |
|
|
Till another king reigned over
Egypt who knew not Joseph. |
|
|
(19) This man dealt
treacherously with our people, and oppressed our forefathers, making
them expose their babies, so that they might not live. |
|
|
He dealt deceitfully with our
kindred, ill-treated our forefathers, and commanded that they cast
out their male children to the end that they might not live. |
|
|
The time of the promise
The time of the fulfillment of the promise.
Another king
This is quoted from
Exodus 1:8.
Dake suggests that this man was an Assyrian that overthrew the old
Egyptian dynasty (Isaiah 52:4).
Isaiah 52:4
For thus says the Lord GOD: "My people
went down at first into Egypt to dwell there; then the Assyrian
oppressed them without cause." |
Who did not know Joseph
Vincent suggests
| As sixty years had elapsed since Joseph's death,
and a new dynasty was coming to the throne, this may be taken
literally: did not know his history and services. Some explain, "did
not recognize his merits." |
(from Vincent's Word Studies in the New Testament, Electronic
Database. Copyright © 1997, 2003 by Biblesoft, Inc. All rights reserved.)
Robertson suggests
| Joseph's history and services meant nothing to the
new king. "The previous dynasty had been that of the Hyksos: the new
king was Ahmes who drove out the Hyksos" (Knobel). |
(from Robertson's Word Pictures in the New Testament, Electronic
Database. Copyright © 1997, 2003 by Biblesoft, Inc. Robertson's Word
Pictures in the New Testament. Copyright © 1985 by
Broadman Press.)
Expose their babies
The Egyptians ordered the Hebrew boy babies to be thrown into the river to
die (Exodus
1:15-22).
From the Amplified Bible
(17) But as the time for the fulfillment of
the promise drew near which God had made to Abraham, the [Hebrew]
people increased and multiplied in Egypt,
(18) Until [the time when] there arose over Egypt another and
a different king who did not know Joseph [neither knowing his
history and services nor recognizing his merits]. [Exodus 1:7,8.]
(19) He dealt treacherously with and defrauded our race; he
abused and oppressed our forefathers, forcing them to expose their
babies so that they might not be kept alive. [Exodus 1:7-11,15-22.] |
Acts 7:20-22
| From the
NKJV |
From the
Peshitta |
|
(20) At this time Moses was
born, and was well pleasing to God; and he was brought up in his
father's house for three months. |
|
|
During that very period Moses was
born, and he was favored before God, so that for three months he was
nourished in his father's house. |
|
|
(21) But when he was set
out, Pharaoh's daughter took him away and brought him up as her own
son. |
|
|
And when he was cast away by his
mother, Pharaoh's daughter found him and reared him as a son for
herself. |
|
|
(22) And Moses was learned
in all the wisdom of the Egyptians, and was mighty in words and
deeds. |
|
|
So Moses was trained in all the
wisdom of the Egyptians and he was well versed in his words and also
in his deeds. |
|
|
Well pleasing to God
Asteios too Theoo. Literally, "fair unto God:"
a Hebrew superlative; i.e., "in God's sight."
Asteios, "fair" (only here and
Hebrews 11:23), is
from astu, "a town," and means originally
"town-bred;" hence, "refined, elegant,
comely." The word is used in the Septuagint of Moses
(Exodus 2:2), and rendered "goodly." The Jewish
traditions extol Moses' beauty. Josephus says that those who met
him, as he was carried along the streets, forgot their
business and stood still to gaze at him.
(from Vincent's Word Studies in the New Testament, Electronic Database.
Copyright © 1997, 2003 by Biblesoft, Inc. All rights reserved.)
He was sanctified from the womb, and this made him beautiful in God's
eyes;
| for it is the beauty of holiness that is in
God's sight of great price. |
(from Matthew Henry's Commentary on the Whole Bible: New Modern
Edition, Electronic Database. Copyright © 1991 by
Hendrickson Publishers,
Inc.)
Brought up in his father's house
At the peril of his parents' lives; but "through faith
... they were not afraid of the king's commandment" (Hebrews
11:23).
(from Jamieson, Fausset, and Brown Commentary, Electronic Database.
Copyright © 1997, 2003 by Biblesoft, Inc. All rights reserved.)
Moses was learned...and mighty
Learned = paideuo (NT:3816) to
train up a child, educate, or (by implication) discipline (by
punishment)
| It does not mean that he HAD
that learning, but that he was carefully "trained"
or educated in that wisdom. The passage does not express the
fact that Moses was distinguished for "learning,"
but that he was carefully "educated," or that
pains were taken to MAKE him learned. |
|
In all the wisdom
The learning of the Egyptians was confined
chiefly to astrology, to the interpretation of dreams,
to medicine, to mathematics, and to their sacred
science or traditional doctrines about religion, which
were concealed chiefly under their hieroglyphics. It is known that science was carried from Egypt to Phoenicia, and
thence to Greece; and not a few of the Grecian philosophers traveled to
Egypt in pursuit of knowledge. Herodotus himself frankly concedes that
the Greeks derived very much of their knowledge from Egypt. (See Rawlinson's Herodotus, vol. 2, pp. 80, 81; Herodotus, bk. 2, pp. 50, 51.)
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003 by
Biblesoft, Inc. All rights reserved.) |
| Philo (the Jewish commentator on Moses)
represents him as having had tutors from the most celebrated
foreign schools, and accomplished in geometry, music, and
philosophy. |
|
Mighty = dunatos (NT:1415)
powerful or capable
In words (logos -
NT:3004) something said (including the thought); by
implication a topic (subject of discourse), also reasoning (the
mental faculty) or motive
From
Exodus 4:10, it seems that Moses was "slow of speech, and
of a slow tongue." When it is said that he was mighty in
words, it means that he was mighty in his communications to
Pharaoh, though they were spoken by his brother Aaron. Aaron
was in his place, and "Moses" addressed Pharaoh through him,
who was appointed to deliver the message,
Ex 4:11-16.
(from Barnes' Notes, Electronic Database Copyright © 1997,
2003 by Biblesoft, Inc. All rights reserved.) |
It may seem strange that one who by his own
account, was "slow of speech and of a slow tongue"
- probably defective in utterance (Exodus 4:10) - should be
held forth as "mighty in his words." But his
recorded speeches - not to speak of his wonderful writings -
are in a high degree worthy of the epithet "mighty."
(from Jamieson, Fausset, and Brown Commentary, Electronic
Database. Copyright © 1997, 2003 by Biblesoft, Inc. All rights
reserved.) |
|
and deeds = (ergon - NT:2041)
to work, toil, by implication, an act
Josephus Ant. lib. 2 cap. 10, sect. 1, gives
an account of his being general of an Egyptian army, defeating
the Ethiopians, who had invaded Egypt, driving them back into
their own country, and taking Saba their capital, which was
afterward called Meroe.
(from Adam Clarke's Commentary, Electronic Database. Copyright
© 1996, 2003 by Biblesoft, Inc. All rights reserved.) |
|
He was powerful, or was distinguished. This means that he was
eminent in Egypt before he conducted the children of Israel forth. It also
refers to his addresses to Pharaoh, and to the miracles which he performed
"before" their departure.
From the Amplified Bible
(20) At this juncture Moses was born, and was
exceedingly beautiful in God's sight. For three months he was
nurtured in his father's house; [Exodus 2:2.]
(21) Then when he was exposed [to perish], the daughter of
Pharaoh rescued him and took him and reared him as her own son.
[Exodus 2:5,6,10.]
(22) So Moses was educated in all the wisdom and culture of
the Egyptians, and he was mighty (powerful) in his speech and deeds. |
Acts 7:23-25
| From the
NKJV |
From the
Peshitta |
|
(23) Now when he was forty
years old, it came into his heart to visit his brethren, the
children of Israel. |
|
|
And when he was forty years old,
it came into his heart to visit his brethren, the children of
Israel. |
|
|
(24) And seeing one of them
suffer wrong, he defended and avenged him who was oppressed, and
struck down the Egyptian. |
|
|
When he saw one of his own kindred
mistreated, he avenged him and did justice to him, and killed the
Egyptian who had mistreated him. |
|
|
(25) For he supposed that
his brethren would have understood that God would deliver them by
his hand, but they did not understand. |
|
|
For he thought his brethren, the
Israelites, would understand that God would grant them deliverance
by his hand, but they understood not. |
|
|
Forty years old
This is not recorded in the Old Testament; but it is a constant
tradition of the Jews that Moses was 40 years of age when he undertook to
deliver them. Thus, it is said,
| "Moses lived in the palace of Pharaoh forty years; |
(Acts 7:23) |
| he was forty years in Midian; |
(Acts 7:30) |
| and he ministered to Israel forty years" (Kuinoel). |
(Acts 7:36) |
By this time he had, in the exercise of faith,
deliberately "refused to be called the son of Pharaoh's daughter;
choosing rather to suffer affliction with the people of God, than to
enjoy the pleasures of sin for a season; esteeming the reproach of Christ
greater riches than the treasures in Egypt: for he had respect unto the
recompense of the reward" (Hebrews
11:24-26).
His heart, now yearning with love to his people as God's chosen family,
and heaving, no doubt, with the consciousness of a divine vocation to set
them free, he goes forth to look them in the face, and see if some
occasion will not present itself for coming to some understanding with
them on this subject.
And seeing one of them suffer wrong, he defended him, and avenged him
that was oppressed, and smote the Egyptian. (Exodus
2:11-14)
| Humphry quotes from Diodorus Siculus (i. 77) an
Egyptian law requiring the subjects to rescue anyone whom they
should see ready to be slain, or suffering violence at the hands of
another; and if that could not be done, to kill the oppressor. |
(from Jamieson, Fausset, and Brown Commentary, Electronic Database.
Copyright © 1997, 2003 by Biblesoft, Inc. All rights reserved.)
But they did not understand
This furnishes to Stephen another example of Israel's slowness to
apprehend and fall in with the divine purposes of love.
From the Amplified Bible
(23) And when he was in his fortieth year, it
came into his heart to visit his kinsmen the children of Israel [to
help them and to care for them].
(24) And on seeing one of them being unjustly treated, he
defended the oppressed man and avenged him by striking down the
Egyptian and slaying [him].
(25) He expected his brethren to understand that God was
granting them deliverance by his hand [taking it for granted that
they would accept him]; but they did not understand. |
Acts 7:26-29
| From the
NKJV |
From the
Peshitta |
|
(26) And the next day he
appeared to two of them as they were fighting, and tried to
reconcile them, saying, 'Men, you are brethren; why do you wrong one
another?' |
|
|
And the next day he found them
quarreling one with another and he pleaded with them that they might
be reconciled, saying, Men, you are brothers; why are you wronging
one another? |
|
|
(27) But he who did his
neighbor wrong pushed him away, saying, 'Who made you a ruler and a
judge over us? |
|
|
But the one who was wronging his
fellow thrust him aside and said to him, Who appointed you leader
and judge over us? |
|
|
(28) Do you want to kill me
as you did the Egyptian yesterday?' |
|
|
Perhaps you want to kill me as you
killed the Egyptian yesterday. |
|
|
(29) Then, at this saying,
Moses fled and became a dweller in the land of Midian, where he had
two sons. |
|
|
And because of this saying, Moses
fled and took refuge in the land of Midian where two sons were born
to him. |
|
|
Pushed him away
Here is the point Stephen was making: The one sent by God to deliver
them, they rejected (verse 35).
Midian
This was a part of Arabia. "This would seem," says Gesenius, "to have been a tract of country extending from the eastern
shore of the Elanitic Gulf to the region of Moab on the one hand, and to
the vicinity of Mount Sinai on the, other. The people were nomadic in
their habits, and moved often from place to place." This was extensively a
desert region, an unknown land; and Moses expected there to be safe from
Pharaoh.
He had two sons
He married Zipporah, the daughter of "Reuel" (Ex
2:18), or "Jethro" (Num 10:29; Ex 3:1), a priest of Midian.
The names of
the two sons were Gershom and Eliezer, Ex 18:3-4.
From the Amplified Bible
(26) Then on the next day he suddenly
appeared to some who were quarreling and fighting among themselves,
and he urged them to make peace and become reconciled, saying, Men,
you are brethren; why do you abuse and wrong one another?
(27) Whereupon the man who was abusing his neighbor pushed
[Moses] aside, saying, Who appointed you a ruler (umpire) and a
judge over us?
(28) Do you intend to slay me as you slew the Egyptian
yesterday?
(29) At that reply Moses sought safety by flight and he was an
exile and an alien in the country of Midian, where he became the
father of two sons. [Exodus 2:11-15,22; 18:3,4.] |
Acts 7:30-34
| From the
NKJV |
From the
Peshitta |
|
(30) And when forty years
had passed, an Angel of the Lord appeared to him in a flame of fire
in a bush, in the wilderness of Mount Sinai. |
|
|
And when he had completed forty
years, there appeared to him in the wilderness of mount Sinai and
angel of the Lord in a flame of fire in a bush. |
|
|
(31) When Moses saw it, he
marveled at the sight; and as he drew near to observe, the voice of
the Lord came to him, |
|
|
When Moses saw it, he wondered at
the sight; and as he drew near to look at it, the Lord spoke to him
in a loud voice, |
|
|
(32) saying, 'I am the God
of your fathers — the God of Abraham, the God of Isaac, and the God
of Jacob.' And Moses trembled and dared not look. |
|
|
Saying, I am the God of your
fathers, the God of Abraham and of Isaac and of Jacob. And Moses
trembled and dared not look at the sight. |
|
|
(33) 'Then the LORD said to him,
"Take your sandals off your feet, for the place where you stand is
holy ground. |
|
|
Then the Lord said to him, Take
off your shoes from your feet, for the ground on which you stand is
holy. |
|
|
(34) I have surely seen the
oppression of My people who are in Egypt; I have heard their
groaning and have come down to deliver them. And now come, I will
send you to Egypt." |
|
|
Already I have seen the affliction
of my people in Egypt, I have heard their groans, and I have come
down to deliver them. And now come, I will send you into Egypt. |
|
|
Wilderness of Mount Sinai
In the
desert adjacent to, or that
surrounded
Mount Sinai.
Moses says "Horeb" (Exodus 3:1),
but this was the name of the whole mountain range; Sinai was the
name of one mountain.
An Angel of the Lord
The word "angel" (aggelos - NT:32) means properly a "messenger."
and is applied to the invisible spirits in heaven, to people, to the
winds, to the pestilence, or to whatever is appointed as a messenger "to
make known" or to execute the will of God.
This angel of the Lord was God Himself appearing to man (Acts 7:32-34;
Exodus 3:2-4:17).
He is called in Exodus chapters 3 & 4:
| 1. |
(Exodus 3:2) |
The Angel of the Lord |
| 2. |
(Exodus 3:4-7; Exodus 4:1-27) |
The Lord and God |
| 3. |
(Exodus 3:6,15-16; Exodus 4:5) |
The God of thy Father, the God of
Abraham, the God of Isaac, and the God of Jacob |
| 4. |
(Exodus 3:14) |
I AM THAT I AM, I AM |
| 5. |
(Exodus 3:18) |
The Lord God of the Hebrews |
| 6. |
(Exodus 3:18) |
The Lord our God |
(Dake's Annotated Reverence Bible, Finis Jennings Dake,
Dake Publishing,
Lawrenceville, GA)
From the Amplified Bible
(30) And when forty years had gone by, there
appeared to him in the wilderness (desert) of Mount Sinai an angel,
in the flame of a burning bramblebush.
(31) When Moses saw it, he was astonished and marveled at the
sight; but when he went close to investigate, there came to him the
voice of the Lord, saying,
(32) I am the God of your forefathers, the God of Abraham and
of Isaac and of Jacob. And Moses trembled and was so terrified that
he did not venture to look.
(33) Then the Lord said to him, Remove the sandals from your
feet, for the place where you are standing is holy ground and worthy
of veneration.
(34) Because I have most assuredly seen the abuse and
oppression of My people in Egypt and have heard their sighing and
groaning, I have come down to rescue them. So, now come! I will send
you back to Egypt [as My messenger]. [Exodus 3:1-10.] |
Acts 7:35 & 36
| From the
NKJV |
From the
Peshitta |
|
(35) This Moses whom they
rejected, saying, 'Who made you a ruler and a judge?' is the one God
sent to be a ruler and a deliverer by the hand of the Angel who
appeared to him in the bush. |
|
|
This Moses whom they had denied,
saying, Who appointed you leader and judge over us? this very one
God sent to be a leader and deliverer to them by the hand of the
angel which had appeared to him in the bush. |
|
|
(36) He brought them out,
after he had shown wonders and signs in the land of Egypt, and in
the Red Sea, and in the wilderness forty years. |
|
|
It was he who brought them out
after he had performed miracles, wonders, and signs in the land of
Egypt and in the Red sea and in the wilderness for forty years. |
|
|
Whom they rejected
That is, when he first presented himself to them. Stephen introduces and dwells upon this refusal in order, perhaps, to remind them that this had been the character of their nation,
and to prepare the way for the charge which he intended to bring against
those whom he addressed, as being stiff-necked and rebellious.
A ruler
A military leader or a governor in civil matters.
A deliverer
A Redeemer - lutrooteen (NT: 3086). It properly means one
who redeems a captive or a prisoner by paying a "price" or "ransom." It
is applied thus to the Lord Jesus, as having redeemed or purchased
sinners by his blood as a price, Titus 2:14; 1 Peter 1:18; Heb 9:12. It
is used here, however, in a more general sense to denote the
deliverance, without specifying the manner.
God assured Moses that He had not forgotten His people even though they
were in Egypt, and that He would soon fulfill His covenant promises and
deliver them. God reversed the judgment of Moses' kinsmen.
| They scorned him because they thought he was trying
to act as a ruler and a judge |
| God made Moses a ruler and deliverer of his people
from Egypt |
Deliverer carries the idea of redeemer.
(from The Wycliffe Bible Commentary, Electronic Database. Copyright © 1962
by Moody Press. All rights reserved.)
Clearly Stephen means to draw a parallel between Moses and Jesus.
| They in Egypt denied Moses as now you the Jews
denied Jesus. |
| Moses was "both a ruler and a deliverer" as
Jesus was to be. |
The Pharisees had accused Stephen of blaspheming "against Moses and
God." Stephen here answers that slander by showing how Moses led the
people out of Egypt in cooperation sun with the hand of the Angel of
Jehovah (Yahweh).
(from Robertson's Word Pictures in the New Testament, Electronic Database.
Copyright © 1997, 2003 by Biblesoft, Inc. Robertson's Word Pictures in the
New Testament. Copyright © 1985 by Broadman Press.)
From the Amplified Bible
(35) It was this very Moses whom they had
denied (disowned and rejected), saying, Who made you our ruler
(referee) and judge? whom God sent to be a ruler and deliverer and
redeemer, by and with the [protecting and helping] hand of the Angel
that appeared to him in the bramblebush. [Exodus 2:14.]
(36) He it was who led them forth, having worked wonders and
signs in Egypt and at the Red Sea and during the forty years in the
wilderness (desert). [Exodus 7:3; 14:21; Numbers 14:33.] |
Acts 7:37 & 38
| From the
NKJV |
From the
Peshitta |
|
(37) This is that Moses who
said to the children of Israel, 'The LORD your God will raise up for
you a Prophet like me from your brethren. Him you shall hear.' |
|
|
This is the Moses who said to the
children of Israel, The Lord your God will raise up for you a
prophet like me from among your brethren; give heed to him. |
|
|
(38) This is he who was in
the congregation in the wilderness with the Angel who spoke to him
on Mount Sinai, and with our fathers, the one who received the
living oracles to give to us, |
|
|
It was he who was in the
congregation in the wilderness with the angel who spoke to him and
to our fathers in mount Sinai. He is the one who received the living
words to give to us. |
|
|
Stephen
introduced this to remind them of
| the promise of a Messiah; |
| to show his faith in that promise; |
| and particularly to remind them of their obligation
to hear and obey him. |
A Prophet like me
Quoted from Deuteronomy 18:15 & 18
Deuteronomy 18:15-19
The LORD your God will raise up for you a
prophet like me from among your own brothers. You must listen to
him. ... The LORD said to me: "What they say
is good. I will raise up for them a prophet like you from
among their brothers; I will put my words in his mouth, and he will
tell them everything I command him. If anyone does not listen
to my words that the prophet speaks in my name, I myself will call
him to account. |
Lechler calls attention to the rhetorical emphasis unmistakably lying in
the repeated and forcible way in which the person of Moses is here
referred to - the 35th, 36th, 37th, and 38th verses all beginning with
his person - thus:
| (Acts 7:35) |
"This Moses" |
| (Acts 7:36) |
"He" [houtos], or 'He it was that' |
| (Acts 7:37) |
"This is that Moses" |
| (Acts 7:38) |
"This is he" |
The obvious design of this emphasis was to hold forth more vividly the
contrast between God's choice of him and the nation's rejection of him,
as a mirror in which might be seen their recent treatment of the Greater
than Moses, followed up, as it now was, by their refusal of His
messengers.
In the 37th verse Stephen reminds his hearers that, blindly
as they now set up Moses as the great object of a devout Israelite's
regard,
| Moses himself, in his grand testimony, had held
himself forth, not as the last and great prophet of Israel, |
| but only as a humble
precursor and small model of Him to whom absolute submission was due by
all. |
(from Jamieson, Fausset, and Brown Commentary, Electronic Database.
Copyright © 1997, 2003 by Biblesoft, Inc. All rights reserved.)
From the Amplified Bible
(37) It was this [very] Moses who said to the
children of Israel, God will raise up for you a Prophet from among
your brethren as He raised me up. [Deuteronomy 18:15,18.]
(38) This is he who in the assembly in the wilderness (desert)
was the go-between for the Angel who spoke to him on Mount Sinai and
our forefathers, and he received living oracles (words that still
live) to be handed down to us. [Exodus 19.] |
Acts 7:39-41
| From the
NKJV |
From the
Peshitta |
|
(39) whom our fathers would
not obey, but rejected. And in their hearts they turned back to
Egypt, |
|
|
Yet our fathers would not listen
to him, but they left him, and in their hearts turned towards Egypt. |
|
|
(40) saying to Aaron, 'Make
us gods to go before us; as for this Moses who brought us out of the
land of Egypt, we do not know what has become of him.' |
|
|
They said to Aaron, Make us gods
to go before us, for this very Moses who brought us out of the land
of Egypt, we do not know what has become of him. |
|
|
(41) And they made a calf in
those days, offered sacrifices to the idol, and rejoiced in the
works of their own hands. |
|
|
And they made a calf for
themselves in those days and offered sacrifices to idols and were
pleased with the work of their hands. |
|
|
Our fathers
As to Moses and the word of God
| They would not obey |
| They rejected |
|
| As to the idolatry of Egypt
|
The expression means, not that they desired
literally to "return" to Egypt, but that "their hearts inclined to the
habits and morals of the Egyptians." They forsook God, and imitated the
idolatries of the Egyptians.
They longed for the idolatries of Egypt.
Numbers 14:2-4
| All the Israelites grumbled against Moses and Aaron, and the whole
assembly said to them, "If only we had died in Egypt! Or in this desert!
... Wouldn't it be better for us to go back to Egypt?" And they
said to each other, "We should choose a leader and go back to Egypt."
(NIV) |
Gods to go before us
Yahweh had gone before them daily in the pillar of fire by night and
cloud by day.
Now they would demand their own gods (idols) made by human hands that
they would have to carry in front of them as they went.
Exodus 32:1
| When the people saw that Moses was so long in coming down from the
mountain, they gathered around Aaron and said, "Come, make us gods who
will go before us. As for this fellow Moses who brought us up out of
Egypt, we don't know what has happened to him."
(NIV) |
They made a calf
This was made of the ear-rings and ornaments which
they had brought from Egypt, Ex 32:2-4. Stephen introduces this to remind
them how prone their fathers had been to reject God, and to walk in the ways
of sin.
Exodus 32:2-4
| Aaron answered them, "Take off the gold earrings
that your wives, your sons and your daughters are wearing, and bring
them to me." So all the people took off their earrings and
brought them to Aaron. He took what they handed him and made
it into an idol cast in the shape of a calf, fashioning it with a
tool. Then they said, "These are your gods, O Israel, who brought
you up out of Egypt."
(NIV) |
Several of these animals were worshipped at different places in Egypt.
Apis was worshipped at Memphis.
Herodotus says: "Now this Apis, or Epaphus, is the calf of a cow
which is never afterward able to bear young. The Egyptians say that
fire comes down from heaven upon the cow, which thereupon conceives
Apis. The calf which is so called has the following marks: He
is black, with a square spot of white upon his forehead, and on his
back the figure of an eagle. The hairs in his tail are double, and
there is a beetle upon his tongue" (iii., 28). |
Another sacred bull was maintained at Heliopolis,
in the great Temple of the Sun, under the name of Mnevis, and was
honored with a reverence next to Apis.
Wilkinson thinks that it was from this, and not from Apis, that the
Israelites borrowed their notions of the golden calf. "The
offerings, dancing, and rejoicings practiced on the occasion, were
doubtless in imitation of a ceremony they had witnessed in honor of
Mnevis during their sojourn in Egypt" ("Ancient Egyptians," 2 ser.,
vol. ii., p. 197). |
A third sacred bull, called Bacis, was maintained
at Hermonthis, near Thebes.
It was a huge, black animal, and its hairs were said to grow the
wrong way. Other bulls and cows did not hold the rank of gods, but
were only sacred. |
(from Vincent's Word Studies in the New Testament, Electronic
Database. Copyright © 1997, 2003 by Biblesoft, Inc. All rights reserved.)
From the Amplified Bible
(39) [And yet] our forefathers determined not
to be subject to him [refusing to listen to or obey him]; but
thrusting him aside they rejected him, and in their hearts yearned
for and turned back to Egypt. [Numbers 14:3,4.]
(40) And they said to Aaron, Make us gods who shall [be our
leaders and] go before us; as for this Moses who led us forth from
the land of Egypt — we have no knowledge of what has happened to
him. [Exodus 32:1,23.]
(41) And they [even] made a calf in those days, and offered
sacrifice to the idol and made merry and exulted in the work of
their [own] hands. [Exodus 32:4,6.] |
Acts 7:42 & 43
| From the
NKJV |
From the
Peshitta |
|
(42) Then God turned and
gave them up to worship the host of heaven, as it is written in the
book of the Prophets: 'Did you offer Me slaughtered animals
and sacrifices during forty years in the wilderness, O house of
Israel? |
|
|
Then God turned and gave them up
that they might worship the host of heaven as it is written in the
book of the prophets, O Israelites, why have you offered me slain
animals or sacrifices during the period of forty years in the
wilderness? |
|
|
(43) You also took up the
tabernacle of Moloch,
And the star of your god Remphan, images which you made to worship;
and I will carry you away beyond Babylon.' |
|
|
Indeed you have borne the
tabernacle of Malcom and the star of the god Derphan; and you have
made images to worship them; therefore I will remove you beyond
Babylon. |
|
|
Then God turned
That is, turned away from them; abandoned them to their
own desires.
Gave them up
He left them to themselves - allowed them to follow their own desires.
The host of heaven
The stars or heavenly bodies. The word "host" means
"armies." It is applied to the heavenly bodies because they are very
numerous, and appear to be "marshaled" or arrayed in military order.
It is from this that God is called "Yahweh of hosts," as being the ruler of
these well-arranged heavenly bodies.
This tendency toward idolatry, reflected throughout the entire
course of Israel's history, came to its climax with the Babylonian
captivity, when Israel imitated her neighbors by worshiping the
planets of the heavens as though they were deities. (Deuteronomy
4:19; 2 Kings 21:3; Jeremiah 8:2; Zephaniah 1:5)
Deuteronomy 4:19
And take heed, lest you lift your eyes to heaven, and when you see
the sun, the moon, and the stars, all the host of heaven, you feel
driven to worship them and serve them, which the LORD
your God has given to all the peoples under the whole heaven as a
heritage. |
2 Kings 21:3
For he rebuilt the high places which Hezekiah his father had
destroyed; he raised up altars for Baal, and made a wooden image, as
Ahab king of Israel had done; and he worshiped all the host of
heaven and served them. |
Jeremiah 8:2
They shall spread them before the sun and the moon and all the host
of heaven, which they have loved and which they have served and
after which they have walked, which they have sought and which they
have worshiped. |
Zephaniah 1:4-5
I will stretch out My hand against Judah, and against all the
inhabitants of Jerusalem. I will cut off every trace of Baal
from this place, the names of the idolatrous priests with the pagan
priests — those who worship the host of heaven on the housetops; |
(from The Wycliffe Bible Commentary, Electronic Database. Copyright ©
1962 by Moody Press. All rights reserved.)
In the book of the prophets
The twelve minor prophets
were commonly written in one volume , and were called the Book of the
Prophets. They were small "tracts" separately, and were bound
up together to preserve them from being lost.
The Jews classified the
| Major Prophets |
Isaiah, Jeremiah, Ezekiel |
| Book of the Prophets |
Hosea, Joel, Amos, Obadiah, Jonah,
Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi |
Daniel, since the majority of his prophecy was concerning Gentile
nations, was classified with the Writings.
Stephen quoted Amos 5:25 & 26 from the LXX.
You took up
That is, you bore, or you carried with you, for
purposes of idolatrous worship.
Moloch
Moloch was the Canaanite god of sun and sky.
The sun god of the Canaanites (Ammonites?) in old
Palestine and sometimes associated with the Sumerian Baal, although
Moloch (or Molekh) was entirely malevolent. In the 8th-6th
century BCE, firstborn children were sacrificed to him by the
Israelites in the Valley of Hinnom, south-east of Jerusalem. These
sacrifices to the sun god were made to renew the strength of the sun
fire. This ritual was probably borrowed from surrounding
nations, and was also popular in ancient Carthage.
Moloch was represented as a huge bronze statue with the head of a
bull. The statue was hollow, and inside there burned a
fire which colored the Moloch a glowing red. Children were
placed on the hands of the statue. Through an ingenious system
the hands were raised to the mouth (as if Moloch were eating) and
the children fell into the fire where they were consumed by the
flames. The people gathered before the Moloch were dancing on
the sounds of flutes and tambourines to drown out the screams of the
victims. |
| ("Moloch."
Encyclopedia Mythica from Encyclopedia Mythica Online. [Accessed
February 04, 2006].) |
1 Kings 11:7
Then Solomon built a high place for ... Molech the abomination of the people of Ammon.
Rephan
Some think Remphan signifies the moon, as Moloch does the sun.
Others take it for Saturn, for that planet is called Remphan in the Syriac
and Persian languages. The Septuagint puts it for Chiun, as
being a name more commonly known. They had images representing the
star, like the silver shrines for
Diana, here called the figures
which they made to worship.
Dr. Lightfoot thinks they had figures representing the whole starry
firmament, with all the constellations, and the planets, and these are
called Remphan - "the high representation," like the celestial
globe.
(from Matthew Henry's Commentary on the Whole Bible: New Modern Edition,
Electronic Database. Copyright © 1991 by Hendrickson Publishers, Inc.)
Moloch and Rephan were two deities associated with the stars. The idolatry
of the Jews' worship of the calf at Sinai and their formal, unspiritual
worship of God through sacrifices in the wilderness led finally to their
worship of pagan star deities. Because of this apostasy, God brought upon
them the judgment of captivity beyond Babylon.
(from The Wycliffe Bible Commentary, Electronic Database. Copyright © 1962
by Moody Press. All rights reserved.)
In this day of "pluralism" of religions and an emphasis
on "toleration," we must understand why God hated the
pagan religions and instructed Israel to destroy them. To begin
with, these religions were unspeakably obscene in their worship of
sex and their use of religious prostitutes. Their practices were
also brutal, even to the point of offering children as sacrifices to
their gods. It was basically demon worship, and it opened the
way for all kinds of godless living on the part of the Jews.
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries. All rights
reserved. Used by permission.)
From the Amplified Bible
(42) But God turned [away from them] and
delivered them up to worship and serve the host (stars) of heaven,
as it is written in the book of the prophets: Did you [really] offer
to Me slain beasts and sacrifices for forty years in the wilderness
(desert), O house of Israel? [Jeremiah 19:13.]
(43) [No!] You took up the tent (the portable temple) of
Moloch and carried it [with you], and the star of the god Rephan,
the images which you [yourselves] made that you might worship them;
and I will remove you [carrying you away into exile] beyond Babylon.
[Amos 5:25-27.] |
Acts 7:44-47
| From the
NKJV |
From the
Peshitta |
|
(44) Our fathers had the
tabernacle of witness in the wilderness, as He appointed,
instructing Moses to make it according to the pattern that he had
seen, |
|
|
Behold the tabernacle of the
testimony of our fathers was in the wilderness just as the Lord, who
spoke to Moses, had commanded him to make it after the pattern which
he had shown him. |
|
|
(45) which our fathers,
having received it in turn, also brought with Joshua into the land
possessed by the Gentiles, whom God drove out before the face of our
fathers until the days of David, |
|
|
And this very tabernacle, our
fathers, together with Joshua, brought into the land which God
took away from the peoples whom he drove out before them and gave it
to them for an inheritance, and it was handed down until the days of
David, |
|
|
(46) who found favor before
God and asked to find a dwelling for the God of Jacob. |
|
|
Who found favor before God
and asked that he might find a dwelling place for the God of Jacob; |
|
|
(47) But Solomon built Him a
house. |
|
|
But Solomon built God a house. |
|
|
The tabernacle of witness
The "tent" or "tabernacle" which Moses was
commanded to make. It was called a tabernacle of "witness," or of
"testimony," because it was the visible witness or proof of God's
presence with them; the evidence that He to whom it was devoted was their
protector and guide. The name is given either to the "tent," to the two
tables of stone, or to the ark; all of which were "witnesses," or
"evidences" of God's relation to them as their
Lawgiver and guide.
The tabernacle in which the two tables of stone written by the finger of
God were laid up, as a testimony that He had delivered these laws to the
people, and that they had promised to obey them. As one great design of
Stephen was to show the laws that they placed too much dependence on
outward privileges, and
| had not used the law, the tabernacle, the
temple, nor the temple service, for the purpose of their
institution, |
he labors to bring them to a due sense of this, that conviction might lead to
repentance and conversion.
| And he further shows that God did not confine
his worship to one place, or form. |
He was worshipped without any shrine in the times of the patriarchs, Abraham, Isaac, Jacob, etc. He was
worshipped with a tabernacle, or portable temple, in the wilderness. He
was worshipped also in the fixed temple projected by David, but built by
Solomon. He asserts further that his infinite majesty cannot be confined
to temples, made by human hands; and where there is neither tabernacle
nor temple (in any part of His vast dominions), He may be worshipped
acceptably by the upright in heart. Thus
| he proves that neither
tabernacle nor temple are essentially requisite for the true worship of
the true God. |
(from Adam Clarke's Commentary, Electronic Database. Copyright © 1996,
2003 by Biblesoft, Inc. All rights reserved.)
The two charges against Stephen were that
| he had spoken blasphemy against Moses or his Law |
| and against the temple,
Acts
6:13-14. |
In the previous part of this defense he had shown his respect for Moses and his Law. He
now proceeds to show that he did not design to speak with disrespect of
the temple, or the holy places of their worship. He therefore expresses
his belief in the divine appointment of both the tabernacle (Acts
7:44-46) and of the temple (Acts 7:47).
Our fathers
Eight times in his sermon Steven refers to "our fathers.
| verse 11 |
Our Fathers |
Sons of Jacob |
suffered the famine that affected Egypt
and Canaan |
| verse 12 |
Our Fathers |
Sons of Jacob |
went to Egypt for grain |
| verse 15 |
Our Fathers |
Sons of Jacob |
died in Egypt |
| verse 38 |
Our Fathers |
Israelites with Moses |
received the living oracles |
| verse 39 |
Our Fathers |
Israelites with Moses |
refused to obey, and in their hearts
turned back to Egypt |
| verse 44 |
Our Fathers |
Israelites with Moses |
had the tabernacle of witness |
| verse 45 |
Our Fathers |
Israelites with Jacob |
brought the tabernacle into the promised
land |
| verse 45 |
Our Fathers |
Israelites with Jacob |
God drove the Gentiles out of the land
for them |
The witnesses accused Stephen of seeking to destroy the temple,
but that was exactly what the Jewish nation did!
Moses built the
tabernacle and God's glory graciously dwelt in the holy of holies (Exodus
40:34-38).
Exodus 40:34-35
Then the cloud covered the Tent of Meeting, and the glory of the LORD
filled the tabernacle. 35 Moses could not enter the Tent of Meeting
because the cloud had settled upon it, and the glory of the LORD
filled the tabernacle. |
Solomon built the temple, and once again God's glory came in (1 Kings
8:10-11).
1 Kings 8:10-11
When the priests withdrew from the Holy Place, the cloud filled the
temple of the LORD. And the priests
could not perform their service because of the cloud, for the glory
of the LORD filled his temple. |
But over the years, the worship at the temple degenerated into
mere religious formality and eventually there were idols placed in the
temple (2 Kings 21:1-9; Ezekiel 8:7-12).
2 Kings 21:1-4
Manasseh was twelve years old when he became king ... he also
erected altars to Baal and made an Asherah pole ... He built altars
in the temple of the LORD. |
Ezekiel 8:7-12
Then he brought me to the entrance to the court. I looked, and
I saw a hole in the wall. He said to me, "Son of man, now dig
into the wall." So I dug into the wall and saw a doorway
there.
And he said to me, "Go in and see the wicked and detestable things
they are doing here." ... He said to me, "Son of man, have you seen
what the elders of the house of Israel are doing in the darkness,
each at the shrine of his own idol?" |
Jeremiah warned people against their superstitious faith in the temple and told them that they had turned
God's house into a den of thieves (Jeremiah 7:1-16).
Jeremiah 7:1-4
The word that came to Jeremiah from the LORD,
saying, ... Do not trust in these lying words, saying, 'The
temple of the LORD, the temple of the LORD,
the temple of the LORD are these.' ... Has
this house, which is called by My name, become a den of thieves in
your eyes? Behold, I, even I, have seen it," says the LORD.
... "But go now to My place which was in Shiloh, where I set My name
at the first, and see what I did to it because of the wickedness of
My people Israel. And now, because you have done all these works,"
says the LORD, "and I spoke to you, rising up
early and speaking, but you did not hear, and I called you, but you
did not answer, therefore I will do to the house which is called by
My name, in which you trust, and to this place which I gave to you
and your fathers, as I have done to Shiloh." |
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries. All rights
reserved. Used by permission.)
From the Amplified Bible
(44) Our forefathers had the tent
(tabernacle) of witness in the wilderness, even as He Who directed
Moses to make it had ordered, according to the pattern and model he
had seen. [Exodus 25:9-40.]
(45) Our forefathers in turn brought it [this tent of witness]
in [with them into the land] with Joshua when they dispossessed the
nations which God drove out before the face of our forefathers. [So
it remained here] until the time of David, [Deuteronomy 32:49;
Joshua 3:14-17.]
(46) Who found grace (favor and spiritual blessing) in the
sight of God and prayed that he might be allowed to find a dwelling
place for the God of Jacob. [2 Samuel 7:8-16; Psalms 132:1-5.]
(47) But it was Solomon who built a house for Him. [1 Kings
6.] |
Acts 7:48-50
| From the
NKJV |
From the
Peshitta |
|
(48) However, the Most High
does not dwell in temples made with hands, as the prophet says: |
|
|
Yet the Most High did not dwell in
temples made with hands for as the prophet had said, |
|
|
(49) 'Heaven is My throne,
and earth is My footstool. What house will you build for Me?
says the LORD, or what is the place of My rest? |
|
|
Heaven is my throne and earth is
the footstool under my feet. What kind of house will you build me?
says the Lord, or where is the place of my rest? |
|
|
(50) Has My hand not made
all these things?' |
|
|
Behold, has not my hand made all
these things? |
|
|
The Most High does not dwell in temples
In contrast with pagan gods, who were confined to their temples.
Stephen was charged with speaking against the temple.
He
had now shown that he had due veneration for it, by his declaring that it
had been built by the command of God. But he now adds that God does not
need such a temple. Heaven is his throne; the universe his
dwelling-place; and "therefore" this temple might be destroyed. A new, glorious truth was to be revealed to mankind,
| that God was not "confined"
in his worship to any age, or people, or nation. |
In entire consistency, therefore, with all proper respect for the temple at Jerusalem, it might
be maintained that the time would come when that temple would be
destroyed, and when God might be worshipped by all nations.
Solomon himself sublimely expresses this in his prayer at the
consecration of the temple
2 Chronicles 6:18
"But will God indeed dwell with men on the earth? Behold,
heaven and the heaven of heavens cannot contain You. How much less
this temple which I have built!" |
As the prophet says
Verse 49 and 50 are quoted from
Isaiah 66:1-2
and follows the Septuagint closely.
The Jews thought that because they had their temple, they were safe
from harm, and God had to bless them.
The prophets all warned them that the temple would not assure them of
blessing if their hearts were not right. How can God, who
fills all heaven and earth, be confined to a temple made with hands?
Israel's religious life was a formality; they had the outward
forms of religion but their hearts were not right with God.
They rejected the voice of the prophets, even persecuting and
killing them (Matthew
23:29-39); and when The Prophet (Christ) appeared (v.
37), they rejected His Words and crucified Him!
(from Wiersbe's Expository Outlines on the New Testament. Copyright © 1992
by Chariot Victor Publishing, an imprint of Cook Communication Ministries.
All rights reserved.)
From the Amplified Bible
(48) However, the Most High does not dwell in
houses and temples made with hands; as the prophet says, [Isaiah
66:1,2.]
(49) Heaven [is] My throne, and earth the footstool for My
feet. What [kind of] house can you build for Me, says the Lord, or
what is the place in which I can rest?
(50) Was it not My hand that made all these things? [Isaiah
66:1,2.] |
Acts 7:51-53
| From the
NKJV |
From the
Peshitta |
|
(51) "You stiff-necked and
uncircumcised in heart and ears! You always resist the Holy Spirit;
as your fathers did, so do you. |
|
|
O you stubborn and insincere in
heart and hearing, you always resist the Holy Spirit; as your
fathers did, so do you. |
|
|
(52) Which of the prophets
did your fathers not persecute? And they killed those who foretold
the coming of the Just One, of whom you now have become the
betrayers and murderers, |
|
|
Which of the prophets have not
your fathers persecuted and murdered? Especially have they slain
those who foretold the coming of the Righteous One whom you betrayed
and murdered. |
|
|
(53) who have received the
law by the direction of angels and have not kept it." |
|
|
You received the law by the
disposition of angels, and have not kept it. |
|
|
Stephen has completed his survey of Jewish history -
| He has shown how the Jews have consistently
rebelled against God and rejected those whom he had sent to them. |
| Now he points out that the present generation of
Jews have behaved in the same fashion by their rejection of the one
whom God sent to them. |
| This paragraph (vv. 51-53) begins with a general
statement how stubborn you are and then illustrates or amplifies the
statement. |
(from the UBS Handbook Series. Copyright (c) 1961-1997, by
United
Bible Societies)
Stiff-necked
Sklerotrachelos (NT:4644)
obstinate, stubborn, completely unyielding.
The idea is taken from a stubborn ox that cannot be broken into the yoke
and whose neck is so strong that it is hard to turn him to the right or
the left in driving.
Eight times in the Old Testament the Israelites are referred to as
stiff-necked:
| 1. |
Exodus 32:9 |
I have seen these people,...and they
are a stiff-necked people. |
| 2. |
Exodus 33:3 |
But I will not go with you, because you
are a stiff-necked people |
| 3. |
Exodus 33:5 |
Tell the Israelites, 'You are a
stiff-necked people.' |
| 4. |
Exodus 34:9 |
Although this is a stiff-necked people,
forgive our wickedness and our sin |
| 5. |
Deuteronomy 9:6 |
For you are a stiff-necked people. |
| 6. |
Deuteronomy 9:13 |
I have seen this people, and they are a
stiff-necked people indeed! |
| 7. |
Deuteronomy 10:16 |
Circumcise your hearts, therefore, and
do not be stiff-necked any longer. |
| 8. |
2 Chronicles 30:8 |
Do not be stiff-necked, as your fathers
were. |
Uncircumcised in heart and ears
Circumcision was a sign of being a Jew - of
acknowledging the authority of the laws of Moses. It was also emblematic
of purity, and of submission to the Law of God.
"uncircumcised in heart"
Denotes those who were not willing to
acknowledge that Law, and submit to it. They had hearts filled with
vicious and unsubdued affections and desires. |
"uncircumcised in ears"
That is, they are unwilling to "hear" what God says. |
In Pirkey Eliezer, chap. 29, "Rabbi Seira said, There are five species of
uncircumcision in the world; four in man, and one in trees. Those in man
are the following:
| 1. |
Uncircumcision of the EAR
| Behold, their EAR is
uncircumcised, and they cannot hearken, Jeremiah 6:10. |
|
| 2. |
Uncircumcision of LIPS
| HOW shall Pharaoh hear
me, who am of uncircumcised LIPS? Exodus
6:12. |
|
| 3. |
Uncircumcision of HEART
| If then their uncircumcised
HEARTS be humbled, Leviticus 26:41. |
| Circumcise therefore the
foreskin of your HEART,
Deuteronomy 10:16; Jeremiah 4:4. |
| For all the house of Israel are uncircumcised
in the HEART, Jeremiah 9:26. |
|
| 4. |
Uncircumcision of FLESH
| Ye shall circumcise the FLESH
of your
foreskin, etc., Genesis 17:11. |
|
(from Adam Clarke's Commentary, Electronic Database. Copyright © 1996,
2003 by Biblesoft, Inc. All rights reserved.)
Romans 2:28-29
A man is not a Jew if he is only one outwardly, nor is circumcision
merely outward and physical. No, a man is a Jew if he is one inwardly;
and circumcision is circumcision of the heart, by the Spirit, not by the
written code. (NIV)
You always resist the Holy Spirit
Resist = antipiptete (NT:496). It is a very strong expression, implying
active resistance.
Literally, "to fall against or upon." Used of falling upon an enemy.
(from Vincent's Word Studies in the New Testament, Electronic Database. Copyright © 1997, 2003 by Biblesoft, Inc. All rights reserved.)
| 1. |
Because they were uncircumcised in
heart,
| they always resisted the influences of the Holy
Spirit, bringing light and conviction to their minds; |
in consequence of which they became hardened through the
deceitfulness of sin, and neither repented at the preaching of John,
nor credited the glad tidings told them by Christ and the apostles. |
| 2. |
Because they were uncircumcised in
ears,
| they would neither hear nor obey Moses, the
prophets, Christ, nor the apostles. |
|
(from Adam Clarke's Commentary, Electronic Database. Copyright © 1996,
2003 by Biblesoft, Inc. All rights reserved.)
As your fathers did
As he had specified in Acts 7:27,
35,
39-43.
2 Chronicles 36:15 & 16
And the LORD God of their fathers sent
warnings to them by His messengers, rising up early and sending
them, because He had compassion on His people and on His dwelling
place. But they mocked the messengers of God, despised His
words, and scoffed at His prophets, until the wrath of the LORD
arose against His people, till there was no remedy. |
Luke 11:47-51
Woe to you! For you build the tombs of the prophets, and your
fathers killed them.
In fact, you bear witness that you approve the deeds of your
fathers; for they indeed killed them, and you build their tombs.
Therefore the wisdom of God also said,
| 'I will send them prophets and apostles, and
some of them they will kill and persecute,' |
that the blood of all the prophets which was shed from the
foundation of the world may be required of this generation,
from the blood of Abel to the blood of Zechariah who perished
between the altar and the temple. Yes, I say to you, it shall
be required of this generation. |
Matthew 23:29-36
Woe to you, scribes and Pharisees, hypocrites! Because you build the
tombs of the prophets and adorn the monuments of the righteous,
and say,
| 'If we had lived in the days of our fathers,
we would not have been partakers with them in the blood of the
prophets.' |
Therefore you are witnesses against yourselves that you are sons
of those who murdered the prophets. Fill up, then, the measure
of your fathers' guilt.
Serpents, brood of vipers! How can you escape the condemnation of
hell?
Therefore, indeed, I send you prophets, wise men, and scribes: some
of them you will kill and crucify, and some of them you will scourge
in your synagogues and persecute from city to city, that on
you may come all the righteous blood shed on the earth, from the
blood of righteous Abel to the blood of Zechariah, son of Berechiah,
whom you murdered between the temple and the altar.
Assuredly, I say to you, all these things will come upon this
generation. |
Rebellious children of rebellious parents of many generations. The
Holy Spirit deals with rational souls and works upon the intellectual and
moral faculties in order to enlighten, convince, and persuade. If
man closes his mind to light, his will to reproof, his
conscience to righteousness, and his emotions to his best good,
then he reverts to total rebellion and must face the harvest of eternal
hardness.
(Dake's Annotated Reverence Bible, Finis Jennings Dake, Dake Publishing,
Lawrenceville, GA)
The Just One
Literally, the Righteous One. The Messiah.
Acts 3:14
Isaiah 53:11
By His knowledge My Righteous Servant shall justify many. |
Jeremiah 23:5-6
"Behold, the days are coming," says the LORD,
"That I will raise to David a Branch of righteousness; a King shall
reign and prosper, and execute judgment and righteousness in the
earth. In His days Judah will be saved, and Israel will
dwell safely; now this is His name by which He will be called:
THE LORD OUR RIGHTEOUSNESS. |
Their crime was consummated by the betrayal and murder of Messiah
Himself by their own hands.
Three main ideas were addressed by Stephen.
| 1. |
First was the Jewish reverence for the
"holy land."
| Most Jews were convinced that the land was
God's greatest gift to them, and they considered Palestine
to be the place where God lived and worked. |
Stephen denied that God was tied to the land, recounting the
history of the patriarchs (Abraham, Isaac, Jacob/Israel) and showing
that God worked in their lives much more outside the promised land
than within. |
| 2. |
Stephen showed that Moses, the one
venerated by the Jews as the great giver of the law, had been
constantly disobeyed by the Jews. Stephen cited the idol worship
of the Israelites at Mount Sinai as proof. |
| 3. |
Stephen noted that God allowed Solomon to build the temple
because the Jews demanded it; God Himself was satisfied with the nomadic
life of the tabernacle. |
Stephen's speech climaxed in strong words toward the Jews. He termed them
"stiff-necked" (a common Old Testament reference to stubbornness) and
accused them of denying God's prophets, Spirit, and Messiah. In response
to the charge that he had blasphemed against God, Moses, and the temple, Stephen accused the Jews of failing to obey the law of which they were so
proud.
(from Holman Bible Handbook. (c) Copyright 1992 by Holman Bible
Publishers. All rights reserved.)
From the Amplified Bible
(51) You stubborn and stiff-necked people,
still heathen and uncircumcised in heart and ears, you are always
actively resisting the Holy Spirit. As your forefathers [were], so
you [are and so you do]! [Exodus 33:3,5; Numbers 27:14; Isaiah
63:10; Jeremiah 6:10; 9:26.]
(52) Which of the prophets did your forefathers not persecute?
And they slew those who proclaimed beforehand the coming of the
Righteous One, Whom you now have betrayed and murdered —
(53) You who received the Law as it was ordained and set in
order and delivered by angels, and [yet] you did not obey it! |
Acts 7:54
| From the
NKJV |
From the
Peshitta |
|
(54) When they heard these
things they were cut to the heart, and they gnashed at him with
their teeth. |
|
|
When they heard these things, they
were enraged, and gnashed their teeth at him. |
|
|
Cut to the heart
They were exceedingly enraged and indignant. The whole course of the speech had been such as to excite their anger, and now they could restrain themselves no longer.
By this time the scene had ceased to resemble a trial. The crowd reacted
to Stephen's words with hostility and anger. They were filled with
uncontrollable rage.
Cut - dieprionto (NT:1282), the same word that is used
Hebrews
11:37, and translated they were sawn asunder. They were put to as much
torture in their minds as ever the martyrs were put to in their bodies. They were filled with indignation at the unanswerable arguments that
Stephen urged for their conviction, and that they could find nothing to
say against them. They were not pricked to the heart with sorrow, as
those were Acts 2:37, but cut to the heart with rage and fury, as they
themselves were,
Acts 5:33.
(from Matthew Henry's Commentary on the Whole Bible: New Modern Edition,
Electronic Database. Copyright © 1991 by Hendrickson Publishers, Inc.)
Gnashed at him
Imperfect (inchoative) active of bruchoo (NT:1031),
"to bite with loud noise, to grind or gnash the teeth."
Literally, "They began to gnash their teeth at" him
(just like a pack of hungry, snarling wolves).
Stephen knew that it meant death for him.
(from Robertson's Word Pictures in the New Testament, Electronic
Database. Copyright © 1997, 2003 by Biblesoft, Inc. Robertson's Word
Pictures in the New Testament. Copyright © 1985 by Broadman Press.)
You wonder what land of a world we live in when good and godly men like
Stephen can be murdered by religious bigots! But we have similar
problems in our "enlightened" age today - taking hostages, bombings
that kill or maim innocent people, assassinations, and all
in the name of politics or religion.
The heart of man has not changed, nor can it be changed apart from
the grace of God.
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries. All rights
reserved. Used by permission.)
From the Amplified Bible
| (54) Now upon hearing these things, they [the
Jews] were cut to the heart and infuriated, and they ground their
teeth against [Stephen]. |
Acts 7:55 & 56
| From the
NKJV |
From the
Peshitta |
|
(55) But he, being full of
the Holy Spirit, gazed into heaven and saw the glory of God, and
Jesus standing at the right hand of God, |
|
|
But he, full of faith and Holy
Spirit, looked up to heaven and saw the glory of God and Jesus
standing at the right hand of God. |
|
|
(56) and said, "Look! I see
the heavens opened and the Son of Man standing at the right hand of
God!" |
|
|
And he said, Behold I see the
heavens opened and the Son of Man standing at the right hand of God. |
|
|
Full of the Holy Spirit
When he was chosen to public service, he was described to be a man full
of the Holy Ghost (Acts
6:5), and now he is called out to martyrdom he has still the
same character.
| Note - Those that are full of the Holy Ghost are
fit for any thing, either to act for Christ or to suffer for
him. And those whom God calls out to difficult services for
his name he will qualify for those services. |
(from Matthew Henry's Commentary on the Whole Bible: New Modern Edition,
Electronic Database. Copyright © 1991 by Hendrickson Publishers, Inc.)
Gazed into heaven
Gazed - atenizo (NT:816) - to gaze intently, to
fix the eyes on
Fixed his eyes intently on heaven.
He saw:
Into Heaven
| The heavens opened - dianoigo (NT:1272)
to open thoroughly, to open completely |
|
The Glory of God
The
Shekinah - the Divine Presence - that which filled first the
Tabernacle, and then the Temple.
This is rendered in some languages as "the bright
shining of God." |
|
Jesus on the Right Hand of God
In his official character, as Mediator
between God and man.
Exalted to a place of honor and power (Acts
2:33-35) |
|
He saw Jesus standing on the right hand of God, and being there
clothed with a body, might be seen with bodily eyes, and so
Stephen saw him. When the Old Testament prophets saw the glory of
God it was attended with angels. The Shechinah or divine presence
in Isaiah's vision was attended with seraphim, in Ezekiel's vision
with cherubim, both signifying the angels, the ministers of
God's providence. But here no mention is made of the angels,
though they surround the throne and the Lamb; instead of them
Stephen sees Jesus at the right hand of God, the great Mediator of
God's grace, from whom more glory redounds to God than from all the
ministration of the holy angels. The glory of God shines brightest
in the face of Jesus Christ; for there shines the glory of his
grace, which is the most illustrious instance of his glory.
(from Matthew Henry's Commentary on the Whole Bible: New Modern Edition,
Electronic Database. Copyright © 1991 by Hendrickson Publishers, Inc.)
The Son of Man
The name the Son of man does not designate Jesus' humanity;
it is a Messianic title, based upon Daniel 7:13-1.
Daniel 7:13-14
I was watching in the night visions, and behold, One like the Son of
Man, coming with the clouds of heaven!
He came to the Ancient of Days, and they brought Him near before
Him. Then to Him was given dominion and glory and a kingdom,
that all peoples, nations, and languages should serve Him. His
dominion is an everlasting dominion, which shall not pass away,
and His kingdom the one which shall not be destroyed. |
Mark 14:61-62
Again the high priest asked Him, saying to Him, "Are You the Christ, the
Son of the Blessed?"
Jesus said, "I am. And you will see the Son of Man sitting at
the right hand of the Power, and coming with the clouds of heaven."
From the Amplified Bible
(55) But he, full of the Holy Spirit and
controlled by Him, gazed into heaven and saw the glory (the splendor
and majesty) of God, and Jesus standing at God's right hand;
(56) And he said, Look! I see the heavens opened, and the Son
of man standing at God's right hand! |
Acts 7:57 & 58
| From the
NKJV |
From the
Peshitta |
|
(57) Then they cried out
with a loud voice, stopped their ears, and ran at him with one
accord; |
|
|
Then they cried out with a loud
voice and stopped their ears and with one accord shouted threats
against Stephen. |
|
|
(58) and they cast him out
of the city and stoned him. And the witnesses laid down their
clothes at the feet of a young man named Saul. |
|
|
And they seized him and took him
outside the city and began to stone him. Those who testified against
him placed their clothes under the care of a young man called Saul. |
|
|
Then they cried out....and stopped their ears
In order to avoid defilement by even hearing the blasphemous things that
Stephen was saying, the members of the Jewish Council do two things
as they ran toward him, they shout and cover their ears as do
children when they don't want to hear what is being said.
Stoned him
The usual method of capital punishment in ancient Israel. People
who broke specific statutes of the law of Moses were put to death by
stoning. Stoning was usually carried out
| by the men of the community (Deuteronomy 21:21) |
| upon the testimony of at least two witnesses, who
would then cast the first stones (Deuteronomy 17:5-7) |
| outside the settlement or camp (Leviticus 24:14,23) |
Acts punishable by stoning were
| certain cases of disobedience (Joshua 7:25) |
| child sacrifice (Leviticus 20:2) |
| consultation with magicians (Leviticus 20:27) |
| blasphemy (John 10:31-32) |
| Sabbath-breaking (Numbers 15:32-36) |
| the worship of false gods (Deuteronomy 13:10) |
| rebellion against parents (Deuteronomy 21:20-21) |
| adultery (Ezekiel 16:40) |
(from Nelson's Illustrated Bible Dictionary, Copyright © 1986, Thomas
Nelson Publishers)
The witnesses
That is, the false witnesses who bore testimony
against him, Acts 6:13.
It was directed in the Law (Deut 17:7) that the
"witnesses" in the case should be first in executing the sentence of the
Law. This was done to prevent false accusations by the prospect that
THEY
must be employed as executioners. After THEY had commenced the process of
execution, all the people joined in it, Deut 17:7; Lev 24:16.
Laid down their clothes
Their "outer garments." They were accustomed to lay these
aside when they ran or worked.
A young man
Neanias (NT:3494), used of young
men from 20 to 40 years of age.
Named Saul
Such is our historian's calm, purely historical, yet thrilling
way of introducing his readers to one to whom Christianity - whether as
unfolded in the New Testament or as established in the world, and
worked into the religious thinking and phraseology of Christendom - owes
more, perhaps, than to all the other apostles together.
Here he is, already in all likelihood having a seat in the
Sanhedrim, about 30 years of age, an eager participator in the
murder of one of the most distinguished witnesses for Christ.
(from Jamieson, Fausset, and Brown Commentary, Electronic Database.
Copyright © 1997, 2003 by Biblesoft, Inc. All rights reserved.)
For the church in Jerusalem, the death of Stephen meant liberation.
| They
had been witnessing "to the Jew first" ever since Pentecost, but now they
would be directed to take the message out of Jerusalem to the Samaritans and even to the Gentiles. |
| The opposition of the
enemy helped prevent the church from becoming a Jewish "sect" and
encouraged them to the commission of
Acts 1:8 and
Matthew 28:18-20. |
| Finally, as far as Saul was concerned, the death of Stephen
eventually meant salvation. He never forgot the event (Acts 22:17-21), and no doubt Stephen's message, prayers, and glorious death were used of
the Spirit to prepare Saul for his own meeting with the Lord (Acts 9). God never wastes the blood of His saints. Saul would one day see the same
glory that Stephen saw and would behold the Son of God and hear Him
speak! |
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries. All rights
reserved. Used by permission.)
From the Amplified Bible
(57) But they raised a great shout and put
their hands over their ears and rushed together upon him.
(58) Then they dragged him out of the city and began to stone
him, and the witnesses placed their garments at the feet of a young
man named Saul. [Acts 22:20.] |
Acts 7:59 & 60
| From the
NKJV |
From the
Peshitta |
|
(59) And they stoned Stephen
as he was calling on God and saying, "Lord Jesus, receive my
spirit." |
|
|
And they stoned Stephen as he
prayed, saying, Our Lord Jesus, accept my spirit. |
|
|
(60) Then he knelt down and
cried out with a loud voice, "Lord, do not charge them with this
sin." And when he had said this, he fell asleep. |
|
|
And as he knelt down, he cried
with a loud voice and said, Our Lord, do not hold this sin against
them. When he had said this, he passed away. |
|
|
They stoned Stephen
It is not altogether clear whether Stephen's martyrdom was the result of
a formal execution or of a lynching. A legal execution required the
approval of the Roman governor, and since this was not secured,
Stephen's death looks like a lynching. However, the mention
of formal witnesses (Acts 6:13)
as required by the Law (Leviticus 24:14; Deuteronomy 17:7)
suggests a legal execution. It is possible that the Sanhedrin
executed Stephen without securing the official approval of Pilate.
(from The Wycliffe Bible Commentary, Electronic Database. Copyright ©
1962 by Moody Press. All rights reserved.)
This was done in a rage and fury, for at that time the Jews
could put no man to death by law, as they confessed before Pilate
saying that it was no lawful for them to put any man to death, and
therefore it is reported by Josephus that Ananus, a Sadducee,
slew James the brother of the Lord, and for so doing was accused
before Albinus, the president of the country; lib. 20.
(from Geneva Notes, PC Study Bible formatted electronic database
Copyright © 2003 Biblesoft, Inc. All rights reserved.)
The word "stoned" is in the imperfect tense - "they kept on
stoning," - they kept it up as he was calling upon the Lord
Jesus and making direct prayer to him as "Lord Jesus" (Kurie
Ieesou).
Lord Jesus
That is, he was engaged
"in prayer" to the Lord Jesus.
And this shows that it is RIGHT to worship the Lord Jesus,
and to pray to him.
| (1) |
The case is strikingly similar to that
recorded in
John 20:28, where Thomas offered worship to the Lord Jesus
"as his God," without reproof. |
| (2) |
These examples were used to encourage
Christians and Christian martyrs to offer homage to Jesus Christ.
Thus, Pliny, writing to the Emperor Trajan, and giving an account of the Christians in Bithynia, says
that they were accustomed to meet and "sing hymns to Christ as to God" (Latriner). |
| (3) |
It is worthy of remark that Stephen,
in his death, offered the same act of homage to Christ that
Christ himself did to the Father when he died,
Luke 23:46. |
From all these considerations, it follows that the Lord
Jesus is a proper object of worship; that in most solemn circumstances it
is right to call upon him, to worship him, and to commit our dearest
interests to his hands. If this may be done, he is divine.
(From Barnes' Notes, Electronic Database. Copyright (c) 1997 by
Biblesoft)
He knelt down
This seems to have been a "voluntary" kneeling; a
placing himself in this position for the purpose of "prayer," choosing to
die in this attitude.
Forgive them
This passage strikingly resembles the dying
prayer of the Lord Jesus,
Luke 23:34. Nothing but the Christian
faith
will enable a man to utter such sentiments in his dying moments.
He fell asleep
Ekoimeethee (NT:2837) - Marking
his calm and peaceful death.
This is the usual mode of describing the death of saints
in the Bible. It is an expression indicating:
| (1) |
The peacefulness of their death,
compared with the alarm of unbelievers. |
| (2) |
The hope of a resurrection;
as we retire to sleep with the hope of again awaking to the duties
and enjoyments of life. See
John 11:11-12;
1 Thessalonians 4:14; 5:10;
Matt 9:24. |
(From Barnes' Notes, Electronic Database. Copyright (c) 1997 by
Biblesoft)
1 Thessalonians 4:14-18
For if we believe that Jesus died and rose again, even so God
will bring with Him those who sleep in Jesus. For this we say
to you by the word of the Lord, that we who are alive and
remain until the coming of the Lord will by no means precede those
who are asleep. For the Lord Himself will descend from heaven
with a shout, with the voice of an archangel, and with
the trumpet of God. And the dead in Christ will rise first.
Then we who are alive and remain shall be caught up together with
them in the clouds to meet the Lord in the air. And thus we
shall always be with the Lord. Therefore comfort one another
with these words. (NKJV) |
1 Thessalonians 5:9-10
For God did not appoint us to wrath, but to obtain salvation through
our Lord Jesus Christ, who died for us, that whether we
wake or sleep, we should live together with Him.
(NKJV) |
When Christ said, "Our friend Lazarus sleepeth (kekoimeetai)," he used the word, not as a figure, but as the
expression of a fact. In that mystery of death, in which the pagan saw
only nothingness, Jesus saw continued life, rest, waking - the elements
which enter into sleep. And thus, in Christian speech and thought, as the
doctrine of the resurrection struck its roots deeper, the word dead, with
its hopeless finality, gave place to the more gracious and hopeful word
sleep.
| The pagan burying-place carried in its name no suggestion of hope
or comfort. It was a "burying-place, a hiding-place, a monumentum," a
mere "memorial" of something gone. |
| But the Christian thought of death
as sleep, brought with it into Christian speech the kindred thought of a
chamber of rest, and embodied it in the word cemetery koimeeteerion -
"the place to lie down to sleep." |
(from Vincent's Word Studies in the New Testament, Electronic Database.
Copyright © 1997, 2003 by Biblesoft, Inc. All rights reserved.)
Excerpts from The Bible Exposition Commentary
What were the results of Stephen's death? For
Stephen, death meant coronation (Revelation 2:10).
Revelation 2:10
Do not fear any of those things which you are about to suffer.
Indeed, the devil is about to throw some of you into prison,
that you may be tested, and you will have tribulation ten
days. Be faithful until death, and I will give you the crown
of life. |
He saw the glory of God and the Son of God standing to receive him
to heaven (Luke 22:69). Our Lord sat down when He ascended
to heaven (Mark 16:19), but He stood up to welcome to
glory the first Christian martyr. |
| Stephen was not only tried in a manner similar to that of our Lord, but he
also died with similar prayers on his lips (Luke 23:34,
46). |
For Israel, Stephen's death meant condemnation.
This was their third
murder:
John the Baptist
They had permitted John the Baptist to be killed. When
they allowed Herod to kill John, the Jews sinned against
God who had sent John (Matthew
21:32). |
Jesus
When they asked Pilate to crucify Jesus, they sinned
against God (Matthew
21:42-44). |
Stephen
When they stoned Stephen, Israel sinned against the Holy
Spirit who was working in and through the Apostles (Acts
7:51). |
Judgment finally came in A.D. 70 when Titus and the Roman armies destroyed Jerusalem and the
temple. |
For the church in Jerusalem, the death of Stephen meant liberation.
They
had been witnessing "to the Jew first" ever since Pentecost, but now they
would be directed to take the message out of Jerusalem to the Samaritans
(Acts 8) and even to the Gentiles (Acts 11:19-26). The opposition of the
enemy helped prevent the church from becoming a Jewish "sect" and
encouraged them to the commission of
Acts 1:8
and
Matthew 28:19. |
When Christians die, they "fall asleep."
The body sleeps and the spirit goes to be with the Lord in heaven; 2 Corinthians 5:6-9; Philippians 1:23;
Hebrews 12:22-23). When
Jesus returns, He will bring with Him the spirits of those who have died (1 Thessalonians 4:14), their bodies will be raised and glorified, and
body and spirit will be united in glory to be "forever with the Lord." Even though we Christians weep at the death of a loved one (Acts 8:2), we
do not sorrow hopelessly, for we know we shall meet again when we die or
when the Lord returns. |
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries. All rights
reserved. Used by permission.)
Philippians 1:23-24
For I am hard-pressed between the two, having a desire to depart and be
with Christ, which is far better. Nevertheless to remain in the
flesh is more needful for you.
2 Corinthians 5:6-9
So we are always confident, knowing that while we are at home in the body
we are absent from the Lord. For we walk by faith, not by sight.
We are confident, yes, well pleased rather to be absent from the body and
to be present with the Lord. Therefore we make it our aim, whether
present or absent, to be well pleasing to Him.
From the Amplified Bible
(59) And while they were stoning Stephen, he
prayed, Lord Jesus, receive and accept and welcome my spirit!
(60) And falling on his knees, he cried out loudly, Lord, fix
not this sin upon them [lay it not to their charge]! And when he had
said this, he fell asleep [in death]. |
(End of Chapter Seven)

Bibliography
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