Text -- Acts 7:1-6 (NET)

Stephen’s Defense Before the Council

7:1 Then the high priest said, “Are these things true?” 7:2 So he replied, “Brothers and fathers, listen to me. The God of glory appeared to our forefather Abraham when he was in Mesopotamia, before he settled in Haran, 7:3 and said to him, ‘Go out from your country and from your relatives, and come to the land I will show you.’ 7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God made him move to this country where you now live. 7:5 He did not give any of it to him for an inheritance, not even a foot of ground, yet God promised to give it to him as his possession, and to his descendants after him, even though Abraham as yet had no child. 7:6 But God spoke as follows: ‘Your descendants will be foreigners in a foreign country, whose citizens will enslave them and mistreat them for four hundred years.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Act 7:1

Are these things so? ( ei tauta houtōs echei ).

On this use of ei in a direct question, see note on Act 1:6. Literally "Do these things hold thus?"A formal question by the high priest like our "Do you plead guilty, or not guilty?"(Furneaux). The abrupt question of the high priest would serve to break the evident spell of the angelic look on Stephen’ s face. Two charges had been made against Stephen (1) speaking against the holy temple, (2) changing the customs which Moses had delivered. Stephen could not give a yes or no answer to these two charges. There was an element of truth in each of them and a large amount of error all mixed together. So he undertakes to explain his real position by the historical method, that is to say, by a rapid survey of God’ s dealing with the people of Israel and the Gentiles. It is the same method adopted by Paul in Pisidian Antioch (Act 13:16.) after he had become the successor of Stephen in his interpretation of the universal mission of Christianity. If one is disposed to say that Luke made up this speech to suit Stephen’ s predicament, he has to explain how the style is less Lukan than the narrative portions of Acts with knowledge of Jewish traditions that a Greek would not be likely to know. Precisely how Luke obtained the data for the speech we do not know, but Saul heard it and Philip, one of the seven, almost certainly. Both could have given Luke help about it. It is even possible that some one took notes of this important address. We are to remember also that the speech was interrupted at the end and may not include all that Stephen meant to say. But enough is given to give us a good idea of how Stephen met the first charge "by showing that the worship of God is not confined to Jerusalem or the Jewish temple"(Page). Then he answers the second charge by proving that God had many dealings with their fathers before Moses came and that Moses foretold the coming of the Messiah who is now known to be Jesus. It is at this point (Act 7:51) that Stephen becomes passionate and so powerful that the wolves in the Sanhedrin lose all self-control. It is a great and masterful exposition of the worldwide mission of the gospel of Christ in full harmony with the Great Commission of Christ. The apostles had been so busy answering the Sadducees concerning the Resurrection of Christ and maintaining their freedom to teach and preach that they had not pushed the world-wide propaganda of the gospel as Jesus had commanded after they had received the Promise of the Father. But Stephen had proclaimed the same message of Christ and was now facing the same fate. Peter’ s mind had been enlightened by the Holy Spirit so that he could rightly interpret Joel and David in the light of Pentecost. "So Stephen read the history of the Old Testament with new eyes in the light of the life and death of Jesus"(Furneaux).

Robertson: Act 7:2

Brethren and fathers ( andres adelphoi kai pateres ).

The spectators (brethren) and members of the Sanhedrin (fathers) as Paul in Act 22:1.

Robertson: Act 7:2

Hearken ( akousate ).

First aorist (ingressive) active imperative, Give me your attention now.

Robertson: Act 7:2

The God of glory ( Ho theos tēs doxēs ).

The God characterized by glory (genitive case, genus or kind) as seen in the Shekinah, the visible radiance of God. Jesus is also called "the Glory"=the Shekinah in Jam 2:1. Cf. Exo 25:22; Exo 40:34; Lev 9:6; Heb 9:5. By these words Stephen refutes the charge of blasphemy against God in Act 6:11.

Robertson: Act 7:2

Appeared ( ōphthē ).

First aorist passive indicative of horaō . See Luk 23:43. Before there was temple or tabernacle and away over in Mesopotamia (Ur of the Chaldees, Gen 11:31), even before (prin ē with the infinitive) he dwelt in Haran (Charran , or Carrae not far from Edessa, where Crassus met death after his defeat by the Parthians b.c. 53).

Robertson: Act 7:3

Which I shall shew thee ( hēn an soi deixō ).

Indefinite relative clause with an and the aorist active subjunctive (same form in first person singular as the future active indicative). Abraham followed on as God led him.

Robertson: Act 7:4

When his father was dead ( meta to apothanein auton ).

Meta with the accusative of the articular infinitive and the accusative of general reference (auton ), regular Greek idiom. In Gen 11:32 it is stated that Terah died at Haran at the age of 205. There are various explanations of the discrepancy, but no one that seems certain. It is possible (Hackett, Felten) that Abraham is mentioned first in Gen 11:26 because he became the most prominent and was really younger than Haran his brother who died before the first migration who was really sixty years older than Abraham. According to this view Terah was 130 years old at the birth of Abraham, leaving Abraham 75 at the death of Terah (205).

Robertson: Act 7:4

Wherein ye now dwell ( eis hēn humeis nun katoikeite ).

Note eis in the sense of en as often. Note also emphatic use of humeis (ye) and now (nun ).

Robertson: Act 7:5

Not so much as to set his foot on ( oude bēma podos ).

From Deu 2:5. Old word from bainō , to go, to step. "Stepping of a foot,"only instance of this original meaning in the N.T. From this it comes to mean a platform reached by steps, official seat of a judge (Mat 27:19). The field purchased by Abraham (Gen 23:9-17) was not a gift from God.

Robertson: Act 7:5

Promised ( epēggeilato ).

First aorist middle indicative of epaggellō , common verb. See Gen 12:7; Gen 17:8; Gen 48:4 for this promise. So God appeared again to Abraham in a strange land.

Robertson: Act 7:5

In possession ( eis kataschesin ).

Late word, in lxx, and in N.T. only here and Act 7:45. From katechō , to hold back, then to hold fast (or down), to possess. It was fulfilled in the descendants of Abraham.

Robertson: Act 7:5

When as yet he had no child ( ouk ontos autōi teknou ).

Genitive absolute with negative ouk rather than mē to emphasize actual absence of a child. He had only the promise of God about the land and the child.

Robertson: Act 7:6

On this wise ( houtōs ).

A free quotation from Gen 15:13.

Robertson: Act 7:6

Should sojourn ( estai paroikon ).

Shall be a sojourner, Paroikos (para , beside, oikos , home), one dwelling near one’ s home, but not of it, so a stranger, foreigner, old word, often in lxx, temporary residence without full rights of citizenship (Act 7:29; Act 13:17), and descriptive of Christians (Eph 2:19; 1Pe 1:17; 1Pe 2:11).

Robertson: Act 7:6

In a strange land ( en gēi allotriāi ).

In a land not one’ s own, that belongs to another, alien as in Mat 17:25., which see.

Robertson: Act 7:6

Four hundred years ( etē tetrakosia ).

Accusative of duration of time. As in Gen 15:13, but a round number as in Exo 12:40 the time is 430 years. But in Gal 3:17 Paul, following the lxx in Exo 12:40, takes the 430 years to cover the period in Canaan and the stay in Egypt, cutting the sojourn in Egypt to about half. Josephus gives it both ways. Hackett suggests two solutions, one that there were two ways of reckoning the period among the Jews with no way of settling it, the other that by the 430 years in Egypt the writers meant to include Canaan also as merely the preliminary to the period in Egypt.

Vincent: Act 7:1

Then said the high-priest

" The glorified countenance of Stephen has caused a pause of surprise and admiration, which the high-priest interrupts by calling upon the accused for his defence" (Gloag).

Vincent: Act 7:2

Brethren

Addressing the audience generally.

Vincent: Act 7:2

Fathers

Addressing the members of the Sanhedrim.

Vincent: Act 7:2

Of glory

Outward, visible glory, as in the shekinah and the pillar of fire.

Vincent: Act 7:2

Appeared ( ὤφθη )

See on Luk 22:43.

Vincent: Act 7:5

Inheritance ( κληρονομίαν )

See on 1Pe 1:4.

Vincent: Act 7:5

Not so much as to set his foot on ( οὐδὲ βῆμα ποδός )

Lit., not even the stepping of a foot. From the original meaning, a pace or step, which occurs only here in the New Testament, comes the sense of a step considered as a raised place or seat, and hence a tribune or judgment - seat , which is its meaning in every other passage of the New Testament.

Vincent: Act 7:5

Possession ( κατάσχεσιν )

Only here and Act 7:45. See on keep , Luk 8:15. It denotes a permanent possession.

Wesley: Act 7:2

St. Stephen had been accused of blasphemy against Moses, and even against God; and of speaking against the temple and the law, threatening that Jesus would destroy the one, and change the other. In answer to this accusation, rehearsing as it were the articles of his historical creed, he speaks of God with high reverence, and a grateful sense of a long series of Acts of goodness to the Israelites, and of Moses with great respect, on account of his important and honourable employments under God: of the temple with regard, as being built to the honour of God; yet not with such superstition as the Jews; putting them in mind, that no temple could comprehend God. And he was going on, no doubt, when he was interrupted by their clamour, to speak to the last point, the destruction of the temple, and the change of the law by Christ. Men, brethren, and fathers, hearken - The sum of his discourse is this: I acknowledge the glory of God revealed to the fathers, Act 7:2, the calling of Moses, Act 7:34 &c; the dignity of the law, Act 7:8, Act 7:38, Act 7:44; the holiness of this place, Act 7:7, Act 7:45, Act 7:47. And indeed the law is more ancient than the temple; the promise more ancient than the law. For God showed himself the God of Abraham, Isaac, Jacob, and their children freely, Act 7:2, &c; Act 7:9, &c; Act 7:17, &c; Act 7:32, Act 7:34-35 and they showed faith and obedience to God, Act 7:4, Act 7:20, &c; Act 7:23 particularly by their regard for the law, Act 7:8 and the promised land, Act 7:16. Meantime, God never confined his presence to this one place or to the observers of the law. For he hath been acceptably worshipped before the law was given, or the temple built, and out of this land, Act 7:2, Act 7:9, Act 7:33, Act 7:44. And that our fathers and their posterity were not tied down to this land, their various sojournings, Act 7:4, &c; Act 7:14, Act 7:29, Act 7:44 and exile, Act 7:43, show. But you and your fathers have always been evil, Act 7:9 have withstood Moses, Act 7:25, &c; Act 7:39, &c; have despised the land, Act 7:39, forsaken God, Act 7:40, &c, superstitiously honoured the temple, Act 7:48, resisted God and his Spirit, Act 7:50, killed the prophets and the Messiah himself, Act 7:51, and kept not the law for which ye contend, Act 7:53. Therefore God is not bound to you; much less to you alone. And truly this solemn testimony of Stephen is most worthy of his character, as a man full of the Holy Ghost, and of faith and power: in which, though he does not advance so many regular propositions, contradictory to those of his adversaries, yet he closely and nervously answers them all. Nor can we doubt but he would, from these premises, have drawn inferences touching the destruction of the temple, the abrogation of the Mosaic law, the punishment of that rebellious people; and above all, touching Jesus of Nazareth, the true Messiah, had not his discourse been interrupted by the clamours of the multitude, stopping their ears, and rushing upon him. Men, brethren, and fathers - All who are here present, whether ye are my equals in years, or of more advanced age. The word which in this and in many other places is rendered men is a mere expletive.

Wesley: Act 7:2

The glorious God, appeared to Abraham before he dwelt in Haran - Therefore Abraham knew God, long before he was in this land. Gen 12:1.

Wesley: Act 7:3

Abraham knew not where he went.

Wesley: Act 7:4

While Terah lived, Abraham lived partly with him, partly in Canaan: but after he died, altogether in Canaan.

Wesley: Act 7:5

For the field mentioned, Act 7:16, he did not receive by a Divine donation, but bought it; even thereby showing that he was a stranger in the land.

Wesley: Act 7:6

Gen 15:13.

JFB: Act 7:2-5

A magnificent appellation, fitted at the very outset to rivet the devout attention of his audience; denoting not that visible glory which attended many of the divine manifestations, but the glory of those manifestations themselves, of which this was regarded by every Jew as the fundamental one. It is the glory of absolutely free grace.

JFB: Act 7:2-5

Though this first call is not expressly recorded in Genesis, it is clearly implied in Gen 15:7 and Neh 9:7; and the Jewish writers speak the same language.

JFB: Act 7:4

Though Abraham was in Canaan before Terah's death, his settlement in it as the land of promise is here said to be after it, as being in no way dependent on the family movement, but a transaction purely between Jehovah and Abraham himself.

JFB: Act 7:6-8

Using round numbers, as in Gen 15:13, Gen 15:16 (see on Gal 3:17).

Clarke: Act 7:1

Are these things so? - Hast thou predicted the destruction of the temple? And hast thou said that Jesus of Nazareth shall change our customs, abolish our religious rites and temple service? Hast thou spoken these blasphemous things against Moses, and against God? Here was some color of justice; for Stephen was permitted to defend himself. And, in order to do this he thought it best to enter into a detail of their history from the commencement of their nation; and thus show how kindly God had dealt with them, and how ungraciously they and their fathers had requited Him. And all this naturally led him to the conclusion, that God could no longer bear with a people the cup of whose iniquity had been long overflowing; and therefore they might expect to find wrath, without mixture of mercy

But how could St. Luke get all this circumstantial account? He might have been present, and heard the whole; or, more probably, he had the account from St. Paul, whose companion he was, and who was certainly present when St. Stephen was judged and stoned, for he was consenting to his death, and kept the clothes of them who stoned him. See Act 7:58; Act 8:1; Act 22:20.

Clarke: Act 7:2

Men, brethren, and fathers - Rather, brethren and fathers, for ανδρες should not be translated separately from αδελφοι . Literally it is men-brethren, a very usual form in Greek; for every person knows that ανδρες Αθηναιοι and ανδρες Περσαι should not be translated men-Athenians and men-Persians, but simply Athenians and Persians. See Act 17:22. So, in Luk 2:15, ανθρωποι ποιμενες should be translated shepherds, not men-shepherds. And ανθρωπος βασιλευς Mat 18:23, should not be translated man-king, but king, simply. By translating as we do, men, brethren, and fathers, and putting a comma after men, we make Stephen address three classes, when in fact there were but two: the elders and scribes, whom he addressed as fathers; and the common people, whom he calls brethren. See Bp. Pearce, and see Act 8:27

Clarke: Act 7:2

The God of glory appeared, etc. - As Stephen was now vindicating himself from the false charges brought against him, he shows that he had uttered no blasphemy, either against God, Moses, or the temple; but states that his accusers, and the Jews in general, were guilty of the faults with which they charged him: that they had from the beginning rejected and despised Moses, and had always violated his laws. He proceeds to state that there is no blasphemy in saying that the temple shall be destroyed: they had been without a temple till the days of David; nor does God ever confine himself to temples built by hands, seeing he fills both heaven and earth; that Jesus is the prophet of whom Moses spoke, and whom they had persecuted, condemned, and at last put to death; that they were wicked and uncircumcised in heart and in ears, and always resisted the Holy Ghost as their fathers did. This is the substance of St. Stephen’ s defense as far as he was permitted to make it: a defense which they could not confute; containing charges which they most glaringly illustrated and confirmed, by adding the murder of this faithful disciple to that of his all-glorious Master

Clarke: Act 7:2

Was in Mesopotamia - In that part of it where Ur of the Chaldees was situated, near to Babel, and among the rivers, (Tigris and Euphrates), which gave the name of Mesopotamia to the country. See the note on Gen 11:31

Clarke: Act 7:2

Before he dwelt in Charran - This is called Haran in our translation of Gen 11:31; this place also belonged to Mesopotamia, as well as Ur, but is placed west of it on the maps. It seems most probable that Abraham had two calls, one in Ur, and the other in Haran. He left Ur at the first call, and came to Haran; he left Haran at the second call, and came into the promised land. See these things more particularly stated in the notes on Gen 12:1 (note).

Clarke: Act 7:4

When his father was dead - See the note on Gen 11:26.

Clarke: Act 7:5

Gave him none inheritance - Both Abraham and Jacob had small parcels of land in Canaan; but they had them by purchase, not by God’ s gift; for, as Abraham was obliged to buy a burying-place in Canaan, Genesis 23:3-18, it is obvious he had no inheritance there

Clarke: Act 7:5

And to his seed after him - See Gen 12:7 (note); Gen 13:15, and the notes there.

Clarke: Act 7:6

That his seed should sojourn in a strange land - See Gen 15:13, Gen 15:14

Clarke: Act 7:6

Four hundred years - Moses says, Exo 12:40, that the sojourning of the children of Israel in Egypt - was 430 years. See the note there. St. Paul has the same number, Gal 3:17; and so has Josephus, Ant. lib. ii. cap. 1, sect. 9; in Bell. lib. v. cap. 9, sect. 4. St. Stephen uses the round number of 400, leaving out the odd tens, a thing very common, not only in the sacred writers, but in all others, those alone excepted who write professedly on chronological matters.

Calvin: Act 7:1

1. There appeareth as yet some color of equity in the high priest and in the council; and yet, notwithstanding, there is a most unjust prejudice in his words; for he asketh him not what cause he had to teach thus, neither doth he admit him unto the defense of right, (which was, notwithstanding, the chief;) but he demanded precisely whether Stephen uttered these words, whatsoever they were; as the Papists at this day will not demand what doctrine it is, and whether it can be proved out of the Scriptures; but they inquire ³⁶⁴ whether any man durst mutter against their superstitions, that so soon as he is convict, they may forthwith burn ³⁶⁵ him. Furthermore, Stephen’s answer may seem at the first blush absurd and foolish. He beginneth first at the very first beginning; afterwards he maketh a long narration, wherein there is no mention made, in a manner, of the matter in hand; and there can be no greater fault than to utter many words which are nothing appertinent unto the matter; ³⁶⁶ but whosoever shall thoroughly consider this long speech, he shall find nothing therein which is superfluous; and shall full well perceive that Stephen speaketh very ap-pertinently, ³⁶⁷ as the matter requireth. He was accused as an apostate (or revolt,) which did attempt the overthrow of religion and the worship of God; therefore, he beateth in ³⁶⁸ this diligently, that he retaineth that God which the fathers have always worshipped, so that he turneth away the crime of wicked backsliding; ³⁶⁹ and declareth that his enemies were pricked forward with nothing less than with the zeal of the law, for they bear a show that they were wholly determined ³⁷⁰ to increase the glory of God; therefore, he wringeth from them this false boasting, and because they had the fathers always in their mouths, because they were puffed up with the glory of their nation, Stephen declareth also that they have no cause to be proud of this, but rather that the corruptions of the fathers were so great and so many, that they ought to be ashamed and humbled.

As concerning the principal state of the cause, because the question was concerning the temple and the ceremonies, he affirmeth plainly that their fathers were elected of God to be a peculiar people before there was any temple, and before Moses was born; and to this end tendeth that exordium or beginning which is so far fet, (fetched.) Secondly, he telleth them that all external rites which God gave by the hand of Moses were fashioned according to the heavenly pattern.

Whereupon it followeth, that the ceremonial law is referred unto another end, and that those deal foolishly and disorderly who omit the truth, and stay only in the signs. If the readers shall refer the whole oration of Stephen unto these points, they shall find nothing therein which agreeth not very well with the cause, as I shall declare again briefly in the end; nevertheless, that scope of the whole oration shall not hinder but that we may discuss all things briefly which are worth the noting.

Calvin: Act 7:2

2.Men, brethren, and fathers Although Stephen saw that those which sat in the council were, for the most part, the sworn enemies of Christ, yet because the ordinary government of the people did belong to them, and they had the oversight of the Church, which God had not as yet cast off, therefore, he is not afraid, for modesty’s sake, to call them fathers. Neither doth he flatteringly purchase favor hereby; but he giveth this honor to the order and government appointed by God, until such time as the authority should be taken from them, the order being altered. Nevertheless, the reverence of the place which they had doth not hinder him nor stop his mouth; but that he doth freely dissent from them, whereby it appeareth how ridiculous the Papists are who will have us so tied unto bare and vain invented titles, that they may enforce us to subscribe unto their decrees, though they be never so wicked.

The God of glory By this beginning, he declareth that he doth not disagree or dissent from the fathers in true religion which they followed; for all religion, the worship of God, the doctrine of the law, all prophecies, did depend upon that covenant which God made with Abraham; therefore, when Stephen confessed that God appeared to Abraham, he embraceth the law and the prophets, which flow from that first revelation as from a fountain; moreover, he calleth him the God of glory, that he may distinguish him from the false and reigned gods, who alone is worthy of glory.

When he was in Mesopotamia It is well known that that is called by this name which lieth between the river Tigris and Euphrates; and he saith before, he dwelt in Charran, because Abraham, being warned by an oracle, fled ³⁷¹ from Chaldea to Charran, which is a city of Mesopotamia, famous by reason of the slaughter of Crassus and the Roman army; although Pliny saith that it was a city of Arabia; and it is no marvel that Chaldea is in this place comprehended under the name of Mesopotamia, because, although that region, which is enclosed with Tigris and Euphrates, [Mesopotamia,] be properly the country between two rivers, yet those which set down any description of countries ³⁷² do call both Assyria and Chaldea by this name.

The sum is this, that Abraham being commanded by God, did forsake his country, and so he was prevented with the mere goodness of God when as he sought that which was offered him at home of the [its] own accord. Read the last chapter of Joshua; but it seemeth that Moses’ narration doth somewhat disagree with this, for after that, about the end of the 11th chapter of Genesis, he had declared, that Abraham doth [did] go into another country to dwell, having left his house, he addeth, in the beginning of the 12th, that God spake unto Abraham. This is easily answered, for Moses reciteth not in this latter place what happened after the departure of Abraham; but lest any man should think that Abraham wandered into other countries, having unadvisedly forsaken his own house, (as light and indiscreet men ³⁷³ used to do sometimes,) he showeth the cause of his departure, to wit, because he was commanded by God to flit into another place. And thus much do the words of the oracle import. For, if he had been a stranger in another country, God could not have commanded him to depart out of his native soil, forsaking his kinsmen and father’s house. Therefore, we see that this place agreeth wondrous well with the words of Moses. For after that Moses hath said that Abraham went to Charran, to the end he may show that this journey was taken in hand, not through any lightness of man, but at the commandment of God, he addeth that afterwards which he had before omitted, which manner of speaking is much used of the Hebrews.

Calvin: Act 7:3

3.Come out of thy country God useth many words, to the end he may the more wound the mind of Abraham, as if it were not a thing sharp enough of itself to be banished out of his own country. And that served to try his faith; even as that other thing also, that God assigneth him no land wherein he may dwell, but maketh him stand in doubt, and wait for a time. Wherefore the obedience of Abraham was so much the more to be commended, because the sweetness of his native soil keepeth him not back from going willingly, as it were, into exile; and in that he doubteth not to follow God, although there appear no certain resting-place, but is commanded to wander to and fro for a time. Whereas, the showing of the land is deferred, it differeth not much from deceiving of him. ³⁷⁴

Furthermore, we learn continually by our own experience how profitable it was for Abraham thus to be exercised, and, as it were, trained by little and little. Many men are carried with a godly affection to attempt great things, but by and by, so soon as their heat is waxen cold, it repenteth them of their purpose, and they would gladly slip their necks out of the collar. ³⁷⁵ Therefore, lest Abraham should faint when he was in the midst of his course, through the remembrance of those things which he had left behind him, God sifteth and trieth his mind thoroughly, immediately after he had begun, lest he take anything in hand lightly and unadvisedly. To this purpose serveth the parable which Christ setteth before us concerning the building of the tower, (Luk 14:28.) For he teacheth that we must first cast the charges, lest with shame we be enforced to leave off building after we have begun. And though this were a particular thing in Abraham in that he was commanded to go out of his own country, and to go into a far country, in that God carried him from place to place, yet, notwithstanding, there is in these words some figure of the calling of us all. We are not all simply commanded to forsake our country, but we are commanded to deny ourselves; we are not commanded to come out of our father’s house, but to bid adieu to our own will, and to the desires of our own flesh. Again, if father and mother, wife and children, hinder us from following God, we must forsake them all. The commandment is given simply to Abraham to flit; but we are commanded to do the stone upon condition. For if in any place we cannot serve God, we must rather make choice of exile than to stay in our nest, being slothful and sluggish. Therefore, let us have the example of Abraham always before our eyes. He is the father of the faithful, he was tried all manner of ways. Doth he forget his country, his friends, and himself, that he may give over himself unto God? (Rom 4:16.) If we will be counted the children of God, we must not degenerate from him.

Which I shall show thee We must note that which I touched a little before, that Abraham is kept in doubt, to the end his patience may be tried. And this must we also apply to our own use, that we may learn to depend wholly upon God. And surely this is a principal exercise of our faith to put our trust in God, even when we see nothing. God, indeed, will oftentimes show us a land wherein he granteth us an abiding-place; yet, notwithstanding, because we are strangers in the world, we have no certain and continual place of abode anywhere. Again, our life, as Paul saith, is hid, (Col 3:3;) and being like unto dead men, we hope for salvation, which is hid in heaven. Therefore, as touching our perpetual habitation, God doth cause us to depend upon his providence alone, when he commandeth us, as it were, to wander in a strange country. Lest such deferring discourage us, we must hold this general rule of faith, that we must go whither God calleth us, howsoever he do not show that which he promiseth.

Calvin: Act 7:4

4.Then going out The readiness and willingness of faith is commended in these words. For when he is called he maketh no delay, but maketh haste ³⁷⁶ and subdueth all his affections, that they may obey the holy commandment of God. It is uncertain for what cause he stayed at Charran; yet it may be that the weakness of his father caused him to tarry there, who, as we read, died there shortly after; or else, because he durst go no further, until such time as the Lord had told him whither he should go. It is more like to be true in mine opinion, that he was stayed there a while with the wearisomeness and sickness of his father, because Stephen saith plainly that he was brought thence after the death of his father.

Calvin: Act 7:5

5. We must note three firings in this place; that God exercised the patience of his servant, because, after that he had brought him out of his own country, he dwelt in the land of Canaan as a stranger.

[First,] For Abraham possessed not one foot’s-breadth, save only that which he bought to bury in. And that is counted no possession which serveth not for the uses of this life. Secondly, forasmuch as that field was bought, Stephen doth for good causes say, that God gave Abraham nothing. For that could not be gotten either with money, or by any other means which man could invent, which Abraham did hope for of the promise.

Secondly, we must note, that though God did not show Abraham the thing itself as yet, yet did he uphold him by his word. And this is our stay, when God promiseth that that is laid up for us which as yet we possess not. Therefore, when as the thing, that is, the possession of the land, was wanting, Abraham had for his help and stay the promise of God; and being content with the same alone, he desired nothing in the land of Canaan save only an uncertain resting-place wherein he might sojourn.

For as much as [επαγγελλεσθαι ] signifieth simply to promise, I thought there was no cause why, with Erasmus, I should translate it in this place, to promise again. For I resolve it adversatively, although he had promised, that by the way we may note as it were, a show of deceiving, ³⁷⁷ unless peradventure some man be disposed to apply it unto the promises which are oftentimes repeated. ³⁷⁸

Thirdly, we must note that the promise was such that it did not much differ from a mere mock. God promised the land to the seed of Abraham when he was fourscore years old, and had to wife one that was barren, neither had he any hope to have any issue. This seemeth to be more than frivolous. For why doth he not rather promise that he will give him seed? But this was a notable trial of faith, in that Abraham, without asking any question, or any curious disputation, did obediently and meekly embrace that which he had heard proceed out of the mouth of the Lord. Therefore, let us remember that God doth so lift up and comfort his servant with his word, that he doth not only defer the giving of the thing, ³⁷⁹ but also he may seem after a sort to mock him; as he dealeth with us also in some respect. For, although he call us the heirs of the world, (Jas 2:5,) he suffereth us oftentimes to want even a competent living and necessary helps. And this doth he of set purpose, that he may bring the wisdom of the flesh to nought, seeing that we do not otherwise give due honor to his word.

Calvin: Act 7:6

6.Thy seed shall be a stranger Stephen putteth the Jews in mind in how miserable and reproachful an estate their fathers were in Egypt; and showeth that this their servitude, wherewith they were oppressed, came not by chance; because it was foretold long before by the oracle of God. This history ought to have been of great force, partly to tame their lofty courages, ³⁸⁰ and to teach them modesty; partly to set forth the grace of God, because God had always had a care of that nation. For this is a singular benefit, in that the people are restored wonderfully, as it were, from death to life. In the mean season, the Jews are taught that the Church of God was elsewhere than in the land wherein they dwelt; that the fathers were chosen to be a peculiar people, and that they were kept safe under the tuition of God, before ever the temple was built, or the external ceremonies of the law were instituted.

These things appertain unto the general scope or drift of the sermon. But hence may we gather a profitable admonition. Bondage is of itself hard and bitter; but when cruelty of masters is added thereunto, it seemeth to be intolerable. Wherefore, it must needs be that the mind of the godly man was sore wounded, when he heard that his seed should serve, and be villanously and cruelly entreated, Moreover, this was no small trial; forasmuch as these things were, to look to contrary—the inheritance of the land of Canaan which was now promised, and bondage in a strange country. For who would not have thought that God had, as it were, forgotten his former promise, when as he telleth Abraham that his seed shall endure miserable bondage? He saith, at the first, that he will give his seed the land. But he had as yet no seed; yea, all hope of seed was now cut off. But when doth he promise that he will give it? After his death. By and by he saith, that that seed should be carried away to another place, that it may serve strangers. And how long? Four hundred years. Doth he not seem, by this means, to pull back his hand, that he may not perform that which he had promised?

Let us know that this was done, (not once only,) for God dealeth oftentimes with us thus, so that he may seem contrary to himself; and he speaketh also in such sort as that he may seem to call back ³⁸¹ that which he had promised. Therefore, it cannot be but that flesh will judge that he is contrary to himself; but faith doth know that his words do agree well together amongst themselves, and with his works. And this is the purpose of God, to the end he may extend the sight of our faith the farther, to show his promises afar off, as it were, a long place [space] being put between. Therefore it is our duty to go forward, and to strive to attain unto that salvation which is set before us through many straits, ³⁸² through divers lets, through long distance, through the midst of deeps, and, finally, through death itself. Furthermore, seeing that we see that the people which God had chosen did serve the Egyptians, and was uncourteously ³⁸³ afflicted, we must not be discouraged if the like condition be prepared for us at this day. For it is no new thing, neither any unwonted thing, for the Church of God to lie oppressed under tyranny, and to be, as it were, trodden under foot of the wicked.

Defender: Act 7:2

Stephen had been accused of blasphemy against the temple and the law, but even though the false witnesses had distorted his message, Stephen did not attempt to defend himself. Instead he probably presented the same type of message to the council as he had been preaching in the synagogue, stressing that the principles of God's plan for Israel had been established long before the temple system, and that the Abrahamic Covenant centered in the promised Messiah, as did the preaching of the prophets. But Israel had rejected God's Word at every stage, had killed the prophets, corrupted the law and finally murdered the Messiah when he came. Stephen's message was powerful and true, but could only anger the council further.

Defender: Act 7:2

This title - "the God of glory" - occurs only one other time in the Bible, in Psa 29:3 : "The voice of the Lord is upon the waters: the God of glory thundereth: the Lord is upon many waters." In context, this psalm records David's retrospective vision of the great Flood (see notes on Psa 29:1-11). Stephen's use of this name at the beginning of his apologetics exhortation to these rulers of Israel was probably to remind them that the same Creator God who judged the whole world in the days of Noah had called Abram, not just to found an elect nation but to use that nation to bring the promised seed who would bless all nations."

Defender: Act 7:3

Here Stephen quotes Gen 12:1, God's call to Abram; Stephen's hearers would certainly recall that this call was immediately followed by the promise of a seed who would bless all nations of the earth (Gen 12:3)."

Defender: Act 7:4

Apparently Abram's father Terah had also been called to go to Canaan, but instead, he only went as far as Haran (Gen 11:32). Abram could not continue to Canaan until his father died. Terah had, at least to some degree, served other gods (Jos 24:2), along with his belief in the true God (see notes on Genesis 11:26-12:4)."

Defender: Act 7:6

Gen 15:13 also says 400 years, where Exo 12:40 and Gal 3:17 say this period was 430 years. Probably the Israelites were treated well for the first 30 years, then evil, as Stephen says, for 400 years."

TSK: Act 7:1

Are : Act 6:13, Act 6:14; Mat 26:61, Mat 26:62; Mar 14:58-60; Joh 18:19-21, Joh 18:33-35

TSK: Act 7:2

Men : Act 22:1, Act 23:7

The God : Psa 24:7, Psa 24:10, Psa 29:3; Isa 6:3; Mat 6:13; Luk 2:14; Joh 1:14, Joh 12:41; 2Co 4:4-6; Tit 2:13 *Gr: Heb 1:3; Rev 4:11, Rev 5:12, Rev 5:13

appeared : Gen 12:1; Neh 9:7; Isa 51:2

when : Jos 24:2

Charran : Gen 11:31, Gen 12:5, Gen 29:4, Haran

TSK: Act 7:3

Get : Gen 12:1; Mat 10:37; Luk 14:33; 2Co 6:17; Heb 11:8

the land : Gen 13:14-17, Gen 15:7; Jos 24:3; Neh 9:8

TSK: Act 7:4

came : Gen 11:31, Gen 11:32, Gen 12:4, Gen 12:5; Isa 41:2, Isa 41:9

TSK: Act 7:5

he gave : Gen 23:4; Psa 105:11, Psa 105:12; Heb 11:9, Heb 11:10,Heb 11:13-16

not : Deu 2:5

yet : Gen 12:7, Gen 13:15, Gen 15:3, Gen 15:18, Gen 17:8, Gen 26:3, Gen 28:13-15; Exo 6:7, Exo 6:8; Deu 6:10,Deu 6:11; Act 9:5, Act 10:11, Act 11:9, 34:4; Neh 9:8; Psa 105:8-11

when : Gen 15:2-5, Gen 16:2, Gen 17:16-19

TSK: Act 7:6

That : Gen 15:13, Gen 15:16

four : Exo 12:40,Exo 12:41; Gal 3:17

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Act 7:1

Then said the high priest - See the notes on Mat 2:4. In this case the high priest seems to have presided in the council.

Are these things so? - To wit, the charge alleged against him of blasphemy against Moses and the temple, Act 6:13-14.

Barnes: Act 7:2

Men, brethren, and fathers - These were the usual titles by which the Sanhedrin was addressed. 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 - This is a Hebrew form of expression denoting "the glorious God."It properly denotes His "majesty, or splendor, or magnificence"; and the word "glory"is often applied to the splendid appearances in which God has manifested Himself to people, Deu 5:24; Exo 33:18; Exo 16:7, Exo 16:10; Lev 9:23; Num 14:10. Perhaps Stephen meant to affirm that God appeared to Abraham in some such glorious or splendid manifestation, by which he would know that he was addressed by God. Stephen, moreover, evidently uses the word "glory"to repel the charge of "blasphemy"against God, and to show that he regarded him as worthy of honor and praise.

Appeared ... - In what manner he appeared is not said. In Gen 12:1, it is simply recorded that God "had said"unto Abraham, etc.

Unto our father - The Jews valued themselves much on being the children of Abraham. See the notes on Mat 3:9. The expression was therefore well calculated to conciliate their minds.

When he was in Mesopotamia - In Gen 11:31, it is said that Abraham dwelt "in Ur of the Chaldees."The word "Mesopotamia"properly denotes the region between the two rivers, the Euphrates and the Tigris. See notes on Act 2:9. The name is Greek, and the region had also other names before the Greek name was given to it. In Gen 11:31; Gen 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. Its precise situation is unknown. A Persian fortress of this name is mentioned by Ammianus Gen 25:8 between Nisibis and the Tigris.

Before he dwelt in Charran - From Gen 11:31, it would seem that Terah took his son Abraham of his own accord, and removed to Haran. But from Gen 12:1; Gen 15:7, it appears that God had commanded "Abraham"to remove, and so he ordered it in his providence that "Terah"was disposed to remove his family with an intention of going into the land of Canaan. The word "Charran"is the Greek form of the Hebrew "Haran,"Gen 11:31. This place was also in Mesopotamia, in 36 degrees 52 minutes north latitude and 39 degrees 5 minutes east longitude. Here Terah died Gen 11:32; and to this place Jacob retired when he fled from his brother Esau, Gen 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).

Barnes: Act 7:3

And said unto him - How long this was said before he went is not recorded. Moses simply says that God had commanded him to go, Gen 12:1.

Thy kindred - Thy relatives, or family connections. It seems that "Terah"went with him as far as to Haran; but Abraham was apprised that he was to leave his family and to go almost alone.

Into the land ... - The country was yet unknown. The place was to be shown him. This is presented in the New Testament as a strong instance of faith, Heb 11:8-9. It was an act of "simple confidence"in God. And to leave his country and home; to go into a land of strangers, not knowing whither he went, required strong confidence in God. It is a simple illustration of what man is always required to do at the command of God. Thus, the gospel requires him to commit all to God; to yield body and soul to his disposal; to be ready at his command to forsake father, and mother, and friends, and houses, and lands, for the sake of the Lord Jesus, Luk 14:33; Mat 19:27, Mat 19:29. The trials which Abraham might have anticipated may be readily conceived. He was going, in a rude and barbarous age of the world, into a land of strangers. He was without arms or armies, and almost alone. He did not even know the nature or situation of the land, or the character of its inhabitants.

He had no title to it; no claim to urge; and he went depending on the simple promise of God that he would give it to him. He went, therefore, trusting simply to the promise of God. Thus, his conduct illustrated precisely what we are to do in reference to all our coming life, and to the eternity before us: We are to trust simply to the promise of God, and do what he requires. This is faith. In Abraham it was as simple and intelligible an operation of mind as ever occurs in any instance. Nor is faith in the Scriptures regarded as more mysterious than any other mental operation. If Abraham had seen all that was to result from his going into that land, it would have been a sufficient reason to induce him to do as he did. But God saw it; and Abraham was required to act just as if he had seen it all, and all the reasons why he was called. Upon the strength of God’ s promises, Abraham was called to act. This was faith. It did not require him to act where there was "no reason"for his so acting, but where he did not see the reason. So in all cases of faith. If man could see all that God sees, he would perceive reasons for acting as God requires. But the reasons of things are often concealed, and man is required to act on the belief that God sees reasons why he should so act. To act under the proper impression of that truth which God presents is faith; as simple and intelligible as any other act or operation of the mind. See the notes on Mar 16:16.

Barnes: Act 7:4

Land of the Chaldeans - From Ur of the Chaldees, Gen 11:31.

When his father was dead - This passage has given rise to no small difficulty in the interpretation. The difficulty is this: From Gen 11:26, it would seem that Abraham was born when Terah was 70 years of age. "And Terah lived seventy years, and begat Abram, Nahor, and Haran."From Gen 12:4, it seems that Abraham was 75 years of age when he departed from Haran to Canaan. The age of Terah was therefore but 145 years. Yet in Gen 11:32, it is said that Terah was 205 old when he died, thus leaving 60 years of Terah’ s life beyond the time when Abraham left Haran. Various modes have been proposed of explaining this difficulty:

(1) Errors in "numbers"are more likely to occur than any other. In the "Samaritan"copy of the Pentateuch, it is said that Terah died in Haran at the age of 105 years, which would suppose that his death occurred 40 years before Abraham left Haran. But the Hebrew, Latin, Vulgate, Septuagint, Syriac, and Arabic read it as 205 years.

\caps1 (2) i\caps0 t is not affirmed that Abraham was born just at the time when Terah was 70 years of age. All that the passage in Gen 11:26 proves, according to the usual meaning of similar expressions, is, that Terah was 70 years old before he had any sons, and that the three were born subsequently to that. But which was born first or what intervals intervened between their birth does not appear. Assuredly, it does not mean that all were born precisely at the time when Terah was 70 years of age. Neither does it appear that Abraham was the oldest of the three. The sons of Noah are said to have been Shem, Ham, and Japheth Gen 5:32; yet Japheth, though mentioned last, was the oldest, Gen 10:21. As Abraham afterward became much the most distinguished, and as he was the father of the Jewish people, of whom Moses was writing, it was natural that he should be mentioned first if it cannot be proveD that Abraham was the oldest, as assuredly it cannot be, then there is no improbability in supposing that his birth might have occurred many years after Terah was 70 years of age.

\caps1 (3) t\caps0 he Jews unanimously affirm that Terah relapsed into idolatry before Abraham left Haran; and this they denominate "death,"or a moral death (Kuinoel). It is certain, therefore, that, from some cause, they were accustomed to speak of Terah as "dead"before Abraham left him. Stephen only used language which was customary among the Jews, and would employ it, doubtless, correctly, though we may not be able to see precisely how it can be reconciled with the account in Genesis.

Barnes: Act 7:5

And he gave him 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.

Not so much as to set his foot on - This is a proverbial expression, denoting in an emphatic manner that he had no land, Deu 2:5.

Would give it to him - Gen 13:15. Abraham did not himself possess all that land; and the promise is evidently equivalent to saying that it would be conferred on the family of Abraham, or the family of which he was the father, without affirming that "he"would himself personally possess it. It is true, however, that Abraham himself afterward dwelt many years in that land as his home, Gen. 13, etc.

For a possession - To be held as his own property.

When as yet he had no child - When there was no human probability that he would have any posterity. Compare Gen 15:2-3; Gen 18:11-12. This is mentioned as a strong instance of his faith; "who against hope believed in hope,"Rom 4:18.

Barnes: Act 7:6

And God spake on this wise - In this manner, Gen 15:13-14.

His seed - His posterity; his descendants.

Should sojourn - This means that they would have a "temporary residence there."The word is used in opposition to a fixed, permanent home, and is applied to travelers, or foreigners.

In a strange land - In the Hebrew Gen 15:13, "Shall be a stranger in a land that is not theirs."The land of Canaan and the land of Egypt were strange lands to them, though the obvious reference here is to the latter.

Should bring them into bondage - Or, would make them slaves, Exo 1:11.

And entreat them evil - Would oppress or afflict them.

Four hundred years - This is the precise time which is mentioned by Moses, Gen 15:13. Great perplexity has been experienced in explaining this passage, or reconciling it with other statements. In Exo 12:40, it is said that their sojourning in Egypt was 430 years. Josephus ( Antiq. , book 2, chapter 9, section 1) also says that the time in which they were in Egypt was 400 years; though in another place ( Antiq. , book 2, chapter 15, section 2) he says that they left Egypt f 430 years after their forefather, Abraham, came to Canaan, but 215 years after Jacob removed to Egypt. Paul also Gal 3:17 says that it was 430 years from the time when the promise was given to Abraham to the time when the Law was given on Mount Sinai. The Samaritan Pentateuch also says Exo 12:40 that the "dwelling of the sons of Israel, and of their fathers, which they dwelt "in the land of Canaan,"and in the land of Egypt, was four hundred and thirty years."

The same is the version of the Septuagint. "A part"of this perplexity is removed by the fact that Stephen and Moses use, in accordance with a very common custom, "round numbers"in speaking of it, and thus speak of 400 years when the literal time was 430. The other perplexities are not so easily removed. From the account which Moses has given of the lives of certain persons, it would seem clear that the time which they spent in "Egypt"was not 400 years. From Gen 46:8, Gen 46:11, it appears that "Kohath"was born when Jacob went into Egypt. He lived 133 years, Exo 6:18. Amram, his son, and the father of Moses lived 137 years, Exo 6:20. Moses was 80 years old when he was sent to Pharaoh, Exo 7:7. The whole time thus mentioned, including the time in which the father lived after his son was born, was only 350 years. Exclusive of that, it is reasonable to suppose that the actual time of their being in Egypt could not have been but about 200 years, according to one account of Josephus. The question then is, how can these accounts be reconciled? The only satisfactory way is by supposing that the 430 years includes the whole time from the calling of Abraham to the departure from Egypt. And that this was the fact is probable from the following circumstances:

(1)    The purpose of all the narratives on this subject is to trace the period before they became finally settled in the land of Canaan. During all this period from the calling of Abraham, they were in a wandering, unfixed situation. This constituted substantially one period, including all their oppressions, hardships, and dangers; and it was natural to have reference to this "entire"period in any account which was given.

(2)\caps1     a\caps0 ll this period was properly the period of "promise,"not of "possession."In this respect the wanderings of Abraham and the oppressions of Egypt came under the same general description.

(3)    Abraham was himself occasionally in Egypt. He was unsettled; and since Egypt was so pre-eminent in all their troubles, it was natural to speak of all their oppressions as having occurred in that country. The phrase "residence in Egypt,"or "in a strange land,"would come to be synonymous, and would denote all their oppressions and trials. They would speak of their sufferings as having been endured in Egypt, because their afflictions there were so much more prominent than before.

(4)\caps1     a\caps0 ll this receives countenance from the version of the Septuagint, and from the Samaritan text, showing the manner in which the ancient Jews were accustomed to understand it.

(5)\caps1     i\caps0 t should be added, that difficulties of chronology are more likely to occur than any others; and it should not be deemed strange if there are perplexities of this kind found in ancient writings which we cannot explain. It is so in all ancient records; and all that is usually expected in relation to such difficulties is that we should be able to present a "probable"explanation.

Poole: Act 7:1

Act 7:1-8 Stephen, called upon to answer the charge against him,

relateth how God called Abraham, and gave him and his

seed the land of Canaan by promise,

Act 7:9-16 how Joseph was sold by his brethren, and Jacob with

his family went down into Egypt,

Act 7:17-36 how, when they were oppressed by the Egyptians, Moses

was born, and sent to deliver Israel out of Egypt,

Act 7:37-43 that this same Moses witnessed of Christ, received the

law, and experienced the disobedience and idolatry of

their forefathers,

Act 7:44-50 who had the tabernacle of witness, till Solomon built

the temple,

Act 7:51-53 He reproacheth his hearers with imitating their

fathers’ rebellion against God, and persecution of his

prophets, by having themselves murdered Christ, and

transgressed the law they had received,

Act 7:54-60 Stung with reproach, they stone him, looking up with

faith unto God, and calling upon Jesus to receive his

soul, and forgive his persecutors,

Then said the high priest who was resolved to condemn any, right or wrong, that should profess Christ, as appears Joh 9:22 .

Are these things so? That he might seem just, he gives him a kind of liberty to answer for himself; not to defend his doctrine, but; to know out of his own mouth whether he preached it, or not.

Poole: Act 7:2

Brethren to take away any prejudice they might have conceived against him, and to recommend, not his person as much as his doctrine to them, he calls them brethren;

1. As hoping in the same promises with them;

2. Observing the same law;

3. Worshipping the same God.

Fathers a word of respect; especially the elder amongst them, or his judges: thus the Roman senators were called fathers; and magistrates ought to be reverenced as the fathers of their country.

The God of glory who is also called, Psa 24:7 , the King of glory; from whom all glory descends to angels or men. By this, and what follows, St. Stephen would show that he honoured the true God, and thought respectfully of the law, the temple, and the patriarchs, whom he was accused to contemn and disgrace. He names Abraham, because he was accounted the first father and patriarch of the Jews, and had the first clear promise that the Messiah should come of his seed.

Mesopotamia is sometimes taken strictly for that country which lies between the two rivers, Tigris and Euphrates, from whence it had its name; sometimes more largely, including Chaldea; and so it is taken here.

Charran a city of the Parthians, in the borders of Mesopotamia, towards the land of Canaan.

Poole: Act 7:3

This command given unto Abraham we read of, Gen 12:1,5,6 ; and it is here the rather spoken of by St. Stephen, to prove that Abraham was in the favour of God, and did truly serve him, before he ever saw the land of Canaan, and before the ceremonial law was given by Moses, and, much more, before the temple was built; and therefore it could not be blasphemy in him to hold that God might be served without those ceremonies, and worshipped elsewhere than in Jerusalem.

The land which I shall show thee this was the glory of Abraham’ s faith, that it submitted absolutely to God, and enabled Abraham to go he knew not whither, Heb 11:8 , for God did not so much as name the place he would have him go unto.

Poole: Act 7:4

Abraham had as great a love to his kindred and native country as others have; but he had a greater faith, which made him yield to God’ s call and command, and follow from place to place the will of God, who is said here to have removed Abraham, and does choose the inheritance and habitation for his people, Psa 47:4 .

Poole: Act 7:5

He gave him none inheritance in it it is true that Abraham had a field, and the cave of Mach-pelah, Gen 23:9 ; but that was of no use to Abraham whilst alive, but to bury him in when dead; besides, it was not as an inheritance by God’ s gift, but it was purchased with his money.

Not so much as to set his foot on whereby the least parcel of ground is meant: hence St. Stephen would prove, that Abraham’ s happiness, and theirs too, if they rightly understood it, did not depend upon the enjoyment of that place and country.

And to his seed after him faith met with a double difficulty, not only Abraham must believe he should have all that country given him for an inheritance, in which he had not a foot of land, but he must also believe that it should be his seed’ s after him, whenas he had no children; but thus faith is

the evidence of things not seen Heb 11:1 .

Poole: Act 7:6

Should sojourn in a strange land as men which dwell in houses that are not their own; which seem to contradict the promise mentioned in the foregoing verse; but it is only to make Abraham the more believe against hope in hope, as it is said, Rom 4:18 : though there were never so many difficulties more, for what God hath promised faith would overcome them all. This very space of

four hundred years is also mentioned, Gen 15:13 ; which is thus computed: from the birth of Isaac (the promised seed) to the birth of Jacob, sixty years; from Jacob’ s birth to his going into Egypt, one hundred and thirty years; from thence to their deliverance out of Egypt, two hundred and ten years; this period is accounted, Exo 12:40,41 , to be four hundred and thirty years; which also St. Paul reckons by, Gal 3:17 ; but then thirty years is added unto the account, being the space of time between the first promise made unto Abraham of this seed, and the birth of Isaac, in whom the promise was to be fulfilled; St. Stephen here reckoning only from the birth of Isaac.

Haydock: Act 7:1

Are these things so? The high priest speaks after this mild manner, being either terrified, or charmed with his angelical countenance. St. Stephen's design in this discourse, was to shew them, first, that he was falsely accused of speaking either against Moses, or the law, for which he shews so great a veneration. 2. He puts them in mind, that the true worship of God may subsist without a temple, as it did in the time of Abraham, and the patriarchs, before the law was given, or the temple built. 3. That as their forefathers had been rebellious to Moses, and disobedient to the prophets, whom they many times persecuted even to death, so they had lately resisted, persecuted, and crucified their Messias. (Witham)

Haydock: Act 7:5

Not the pace of a foot; not so much as a foot of land, that is, to dwell in, though he bought there a place to bury in. (Genesis xxiii. 9.) (Witham)

Haydock: Act 7:6

For four hundred years, counting from the birth of Isaac, which was twenty-five years after the call and promises made to Abraham. It is certainly the Israelites were not four hundred years in Egypt. (Witham) ---

Four hundred. These words are taken from the fifteenth chapter of Genesis, in which Moses mentions the same number of years. This calculation in made from the entry of Abraham into Chanaan, to the departure of the Israelites out of Egypt. Strictly, the Israelites did not remain in Egypt more than two hundred and fifteen years.

Gill: Act 7:1

Then said the high priest,.... The Ethiopic version adds, "to him"; that is, to Stephen; for to him he addressed himself: or he "asked him", as the Syriac version renders it; he put the following question to him:

are these things so? is it true what they say, that thou hast spoken blasphemous words against the temple, and the law, and hast said that Jesus of Nazareth will destroy the one, and change the other? what hast thou to say for thyself, and in thine own defence? this high priest was either Annas, or rather Caiaphas; See Gill on Act 4:6.

Gill: Act 7:2

And he said,.... Stephen replied, in answer to the high priest's question, and addressed himself to the whole sanhedrim, saying:

men, brethren, and fathers, hearken; to the following oration and defence; he calls them men, brethren, by an usual Hebraism, that is, "brethren"; and that, because they were of the same nation; for it was common with the Jews to call those of their own country and religion, brethren; and he calls them "fathers", because of their age and dignity, being the great council of the nation, and chosen out of the senior and wiser part of the people:

the God of glory appeared unto our father Abraham; he calls God "the God of glory", because he is glorious in himself, in all his persons, perfections, and works, and is to be glorified by his people; and his glory is to be sought by all his creatures, and to be the end of all their actions; and the rather he makes use of this epithet of him, to remove the calumny against him, that he had spoke blasphemous things against God; and because God appeared in a glorious manner to Abraham, either in a vision, or by an angel, or in some glorious form, or another; and it is observable, that when the Jews speak of Abraham's deliverance out of the fiery furnace, for so they interpret Ur of the Chaldees, they give to God much such a title; they say ^r.

""the King of glory" stretched out his right hand, and delivered him out of the fiery furnace, according to Gen 15:7.''

Stephen uses a like epithet; and he calls Abraham "our father", he being a Jew, and according to the common usage of the nation: and this appearance of God to Abraham was "when he was in Mesopotamia"; a country that lay between the two rivers Tigris and Euphrates, from whence it had its name; and is the same with Aram Naharaim, the Scriptures speak of; See Gill on Act 2:9. Of this appearance of God to Abraham, mentioned by Stephen, the Scriptures are silent; but the Jewish writers seem to hint at it, when they say ^s,

"thus said the holy blessed God to Abraham, as thou hast enlightened for me Mesopotamia and its companions, come and give light before me in the land of Israel.''

And again, mentioning those words in Isa 41:8 "the seed of Abraham my friend, whom I have taken from the ends of the earth"; add by way of explanation, from Mesopotamia and its companions ^t: and this was

before he dwelt in Charan; or Haran; see Gen 11:31 where the Septuagint call it "Charan", as here; and by Herodish ^u it is called καρραι, where Antoninus was killed; and by Pliny ^w, "Carra"; and by Ptolomy ^x, "Carroe"; it was famous for the slaughter of M. Crassus, by the Parthians ^y. R. Benjamin gives this account of it in his time ^z;

"in two days I came to ancient Haran, and in it were about twenty Jews, and there was as it were a synagogue of Ezra; but in the place where was the house of Abraham our father, there was no building upon it; but the Ishmaelites (or Mahometans) honour that place, and come thither to pray.''

Stephanus ^a says it was a city of Mesopotamia, so called from "Carra", a river in Syria.

Gill: Act 7:3

And said unto him,.... Not the words in Gen 12:1 for they were said in Haran, these in Mesopotamia, before he dwelt there, and besides, these are different from them; no mention is here made of getting out from his father's house, as there; because his father's house sent along with him, or rather he with them from Mesopotamia to Haran:

get thee out of thy country; from Ur of the Chaldees, where he was born:

and from thy kindred; his relations that lived in the same place, who did not go along with him:

and come into the land which I shall show thee; not telling him the place whither he was to go; wherefore when he had his first call, and first set out, he knew not whither he went; see Heb 11:8. This was an emblem of the calling of the saints out of the world, from their former course of life, and from among their old companions and friends, to follow Christ whithersoever he is pleased to lead them; and who at last will bring them safe to the land afar off, the better and heavenly country.

Gill: Act 7:4

Then came he out of the land of the Chaldeans,.... The same with Mesopotamia; so Pliny says ^b, that

"because of Babylon the head of the Chaldean nation---the other part of Mesopotamia and Assyria is called Babylonia.''

And he places Babylon in Mesopotamia; it was out of Ur, in the land of the Chaldeans particularly, that Abraham came, upon his first call:

and dwelt in Charan: according to the Jewish writers ^c, he dwelt here five years:

and from thence, when his father was dead; who died in Haran, as is said in Gen 11:32 and that it was after the death of Terah his father, that Abraham went from thence, is manifest from Gen 11:31 and yet a Jew ^d has the impudence to charge Stephen with a mistake, and to affirm, that Abraham went from Haran, whilst his father was yet living; proceeding upon a false hypothesis, that Terah begat Abraham when he was seventy years of age: but Philo the Jew is expressly with Stephen in this circumstance; he says ^e,

"I think no man versed in the laws can be ignorant, that Abraham, when he first went out of the land of Chaldea, dwelt in Charan; τελευτησαντος τε αυτω του πατρος εκενθι "but his father dying there", he removed from thence:''

and so says Stephen:

he removed him into this land, wherein ye now dwell; the land of Canaan; see Gen 12:5 or "he removed himself", as the Ethiopic version renders it; or rather "God removed him", as the Syriac version reads, and so one copy in the Bodleian library; for it was by the order and assistance, and under the direction and protection of God, that he came into that land: after the words

wherein ye now dwell, Beza's ancient copy adds, "and our fathers that were before us".

Gill: Act 7:5

And he gave him none inheritance in it,.... To be personally enjoyed by him; and which was a great trial to Abraham's faith, to be brought out of his country, and into another land, and which was promised to him and his; and yet, as not the whole, so not a single part of it was given him to possess:

no, not so much as to set his foot on: so that when Sarah his wife died, he was obliged to buy a piece of ground for a burying place to bury her in: and which could not be said to be given him by the Lord, for he bought it with his money:

yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child; which was another exercise of Abraham's faith, that he should have a whole country promised him and his seed, and yet had no seed given him; see Gen 12:7.

Gill: Act 7:6

And God spake on this wise,.... The Vulgate Latin and Syriac versions read, "and God spake to him", and so does one of Beza's copies; and the Ethiopic version reads it both ways, God "said thus to Abraham", as in Gen 15:13.

That his seed should sojourn in a strange land; or "be a stranger in a land not theirs"; first in the land of Canaan, and then in Egypt, which were possessed by other persons, the natives of them:

and that they should bring them into bondage; that is, the inhabitants of the lands, and particularly Egypt, should bring the seed of Abraham into bondage, as they did; and very hard bondage it was, at least some part of it:

and entreat them evil four hundred years; which must be reckoned not from the time of their going down into Egypt, which to their coming up out of it were but two hundred and ten years, but from the birth of Isaac: which was as soon as Abraham had the promised seed, and may be reckoned after this manner; from the birth of Isaac to the birth of Jacob, sixty years, Gen 25:26 and from thence to the coming of Jacob into Egypt, one hundred and thirty years, Gen 47:9 and from thence to the coming of the children of Israel out of Egypt, two hundrd and ten years; which in all make up four hundred years; for the sojourning and evil entreating of Abraham's seed are not to be confined to the land of Egypt, but belong to other lands, where they were within this time, though that land is more especially intended; and so the Septuagint version renders the text in Exo 12:40. "Now the sojourning of the children of Israel, which they (and some copies add, and their fathers) sojourned in the land of Egypt, and in the land of Canaan, were four hundred and thirty years": and this text is differently read in the Talmuds, in one of them thus ^f; "and the sojourning of the children of Israel, who dwelt in Egypt", ובכל הארצות, "and in all the lands, were four hundred and thirty years"; and in the other of them thus ^g, "and the sojourning of the children of Israel who dwelt in Egypt", ובשאר ארצות, "and in the rest of the lands, were four hundred years"; upon which latter the gloss has these words;

"from the time that the decree of the captivity was made between them to the birth of Isaac, were thirty years; and from the birth of Isaac, until the Israelites went out of Egypt, were four hundred years; take out of them the sixty of Isaac, and the one hundred and thirty that Jacob had lived when he went down into Egypt, and there remain two hundred and ten; and so is the decree, that "thy seed shall be a stranger in a land not theirs", Gen 15:13 and it is not said in Egypt, but in a land not theirs; and when Isaac was born, Abraham was a sojourner in the land of the Philistines; and from thence, till they went out of Egypt, it will be found that Isaac and his seed who were the seed of Abraham, were strangers: and the thirty years before that are not numbered in the decree;''

See Gill on Gal 3:17.

Commentary -- Verse Notes / Footnotes

NET Notes: Act 7:1

¹ tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

NET Notes: Act 7:2

¹ tn Grk “said.”

² tn Or “ancestor”; Grk “father.”

NET Notes: Act 7:3

¹ sn A quotation from Gen 12:1.

NET Notes: Act 7:4

¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

² tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.

NET Notes: Act 7:5

¹ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.

³ tn Grk “a step of a foot” (cf. Deut 2:5).

⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

⁵ sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.

⁶ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

NET Notes: Act 7:6

¹ tn Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.

² tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.

³ sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.

Geneva Bible: Act 7:1

Then ^{( 1 )} said the high priest, Are these things so?

^{( 1 )} Steven is allowed to plead his cause, but for this reason and purpose, that under a disguise and pretence of the Law he might be condemned.

Geneva Bible: Act 7:2

^{( 2 )} And he said, Men, brethren, and fathers, hearken; The God of ^{( a )} glory appeared unto our father Abraham, when he was in ^{( b )} Mesopotamia, before he dwelt in Charran,

^{( 2 )} Steven witnesses to the Jews that he acknowledges the true fathers, and the only true God, and more than this shows this that these are more ancient than the temple and all the temple service appointed by the Law, and therefore they ought to lay another foundation of true religion, that is to say, the free covenant that God made with the fathers.

^{( a )} The mighty God full of glory and majesty.

^{( b )} When he says afterwards in (Act 7:4) that Abraham came out of Chaldea, it is evident that Mesopotamia contained Chaldea which was near to it, and bordered upon it; and so writes Plinius, book 6, chap. 27.

Geneva Bible: Act 7:5

And he gave him none inheritance in it, no, not [so much as] to ^{( c )} set his foot on: yet he ^{( d )} promised that he would give it to him for a possession, and to his seed after him, when [as yet] he had no child.

^{( c )} Not enough ground to even set his foot upon.

^{( d )} The promise of the possession was certain, and belonged to Abraham, though it was his posterity that enjoyed it a great while after his death: and this is the figure of speech synecdoche.

Geneva Bible: Act 7:6

And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat [them] evil ^{( e )} four hundred years.

^{( e )} Four hundred years are counted from the beginning of Abraham's progeny, which was at the birth of Isaac: and four hundred and thirty years which are spoken of by Paul in (Gal 3:17), from the time that Abraham and his father departed together out of Ur of the Chaldeans.

Commentary -- Verse Range Notes

TSK Synopsis: Act 7:1-60

1 Stephen, permitted to answer to the accusation of blasphemy,

2 shows that Abraham worshipped God rightly, and how God chose the fathers,

20 before Moses was born, and before the tabernacle and temple were built;

37 that Moses himself witnessed of Christ;

44 and that all outward ceremonies were ordained, according to the heavenly pattern, to last but for a time;

51 reprehending their rebellion, and murdering of Christ, the Just One, whom the prophets foretold should come into the world.

54 Whereupon they stone him to death, who commends his soul to Jesus, and humbly prays for them.

Combined Bible: Act 7:1

1. " Then said the high priest, Are these things so?"Stephen responds in a long and powerful discourse.  

There is great diversity of opinion among commentators, as to the logical bearing and connection of this discourse. We would naturally expect to find in it— if we regard it as properly a defense— a formal response to the charge which had been preferred. But it contains no direct answer to any of the specifications. He neither admits nor denies what was charged in reference to the destruction of the temple by Jesus and the changing of the customs delivered by Moses; though his silence may be regarded as an admission that the witnesses had spoken the truth on these points. Neither does he formally answer to the charge of blasphemy against Moses and against God, or against the holy temple and the law. The only thing in the discourse that has even an indirect bearing in this way, is his frequent reference to facts contained in the writings of Moses, which has been understood, by some commentators, as intended to indicate a degree of respect for Moses inconsistent with a disposition to speak blasphemy against him. But if such was his purpose, it is unaccountable that he should have pursued so indirect a course, instead of distinctly avowing the sentiments he intended to indicate. Again, this supposition can not account for the introduction of so many facts connected with the persecution of various individuals.  

The best statement of the drift of the discourse, I think, is this: The charge against him was hypocritically preferred, and his judges had no intention to investigate it, but were using it merely as an excuse for his predetermined condemnation to death. They were now giving him somewhat the form for a trial, to keep up appearances before the people. Under such circumstances, Stephen knew that it would be useless to offer a formal defense; and, therefore, he does not undertake it. He sees, however, that his persecutors were identifying themselves, by their proceedings, with the unbelieving and persecuting portion of their forefathers, and he determines to make them stand forth to the people in this their true position. In prosecuting this purpose he selects his material from the writings of Moses, and shows that his accusers are with the persecuting party, while his Master and himself are side by side with Moses and others whom they had persecuted: Thus he hurls back upon them, and fastens on them, effectually, the charge which they had falsely preferred against him.   

  

  

Combined Bible: Act 7:2

4. We will now take up the different sections of the discourse, treating each separately, and showing their connected bearing upon his main purpose. Before exhibiting the manner in which Moses was treated by the ancestors of his audience, he first shows that the mission on which Moses came was a subject of prophesy: thus indicating, at the outset, an analogy between it and that of Christ. To do this, he must begin with Abraham, to whom this prophesy was first given; but his reference to Abraham is only for the historical introduction of his main theme. (2) " And he said: Men, brethren, and fathers, hearken. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he dwelt in Haran, (3) and said to him, Get thee out from thy country, and from thy kindred, and come into a land which I will show thee. (4) Then he came out of the land of the Chaldeans, and dwelt in Haran: and thence, after his father died, he removed into this land in which you now dwell."

  

  

Combined Bible: Act 7:3

notes on verse 2  

  

Combined Bible: Act 7:4

notes on verse 2  

  

Combined Bible: Act 7:5

Having now introduced Abraham, and brought him into the land of Canaan, Stephen quotes the prophesy, connected with the fulfillment of which he is to find the chief points of his argument. (5) " And he gave him no inheritance in it, not a footprint: and he promised to give it for a possession to him and to his seed after him, when as yet he had no child. (6) But God spoke thus: That his seed should sojourn in a strange land, and they should bring them into bondage, and afflict them four hundred years. (7) And the nation to whom they shall be in bondage, I will judge, said God, and after these things they shall come forth, and serve me in this place. (8) And he gave him the covenant of circumcision; and so he begot Isaac, and circumcised him the eighth day; and Isaac, Jacob; and Jacob, the twelve patriarchs. "  

The period of four hundred years is taken by Stephen from Genesis 15:13 Ge 15:13> , where God expresses himself, in round terms, of a period which was, more accurately, four hundred and thirty years, as we find in Exodus 12:40-41 Ex 12:40> . This was not the period of their actual sojourn in Egypt; but, as we learn from Paul, ( Galatians 3:17 Ga 3:17> ,) and from the genealogical tables in Genesis and Exodus, it extended from the call of Abraham to the departure from Egypt.   

  

  

Combined Bible: Act 7:6

notes on verse 5  

  

MHCC: Act 7:1-16

Stephen was charged as a blasphemer of God, and an apostate from the church; therefore he shows that he is a son of Abraham, and values himself on it. The slow steps by which the promise made to Abraham advanced toward performance, plainly show that it had a spiritual meaning, and that the land intended was the heavenly. God owned Joseph in his troubles, and was with him by the power of his Spirit, both on his own mind by giving him comfort, and on those he was concerned with, by giving him favour in their eyes. Stephen reminds the Jews of their mean beginning as a check to priding themselves in the glories of that nation. Likewise of the wickedness of the patriarchs of their tribes, in envying their brother Joseph; and the same spirit was still working in them toward Christ and his ministers. The faith of the patriarchs, in desiring to be buried in the land of Canaan, plainly showed they had regard to the heavenly country. It is well to recur to the first rise of usages, or sentiments, which have been perverted. Would we know the nature and effects of justifying faith, we should study the character of the father of the faithful. His calling shows the power and freeness of Divine grace, and the nature of conversion. Here also we see that outward forms and distinctions are as nothing, compared with separation from the world, and devotedness to God.

Matthew Henry: Act 7:1-16

Stephen is now at the bar before the great council of the nation, indicted for blasphemy: what the witnesses swore against him we had an account of in the foregoing chapter, that he spoke blasphemous words against Moses and God; for he spoke against this holy place and the law. Now here,

I. The high priest calls upon him to answer for himself, Act 7:1. He was president, and, as such, the mouth of the court, and therefore he saith, "You, the prisoner at the bar, you hear what is sworn against you; what do you say to it? Are these things so? Have you ever spoken any words to this purport? If you have, will you recant them, or will you stand to them? Guilty or not guilty? "This carried a show of fairness, and yet seems to have been spoken with an air of haughtiness; and thus far he seems to have prejudged the cause, that, if it were so, that he had spoken such and such words, he shall certainly be adjudged a blasphemer, whatever he may offer in justification or explanation of them.

II. He begins his defence, and it is long; but it should seem by his breaking off abruptly, just when he came to the main point (Act 7:50), that it would have been much longer if his enemies would have given him leave to say all he had to say. In general we may observe,

1. That in this discourse he appears to be a man ready and mighty in the scriptures, and thereby thoroughly furnished for every good word and work. He can relate scripture stories, and such as were very pertinent to his purpose, off-hand without looking in his Bible. He was filled with the Holy Ghost, not so much to reveal to him new things, or open to him the secret counsels and decrees of God concerning the Jewish nation, with them to convict these gainsayers; no, but to bring to his remembrance the scriptures of the Old Testament, and to teach him how to make use of them for their conviction. Those that are full of the Holy Ghost will be full of the scripture, as Stephen was.

2. That he quotes the scriptures according to the Septuagint translation, by which it appears he was one of the Hellenist Jews, who used that version in their synagogues. His following this, occasions divers variations from the Hebrew original in this discourse, which the judges of the court did not correct, because they knew how he was led into them; nor is it any derogation to the authority of that Spirit by which he spoke, for the variations are not material. We have a maxim, Apices juris non sunt jura - Mere points of law are not law itself. These verses carry on this his compendium of church history to the end of the book of Genesis. Observe,

(1.) His preface: Men, brethren, and fathers, hearken. He gives them, though not flattering titles, yet civil and respectful ones, signifying his expectation of fair treatment with them; from men he hopes to be treated with humanity, and he hopes that brethren and fathers will use him in a fatherly brotherly way. They are ready to look upon him as an apostate from the Jewish church, and an enemy to them. But, to make way for their conviction to the contrary, he addresses himself to them as men, brethren, and fathers, resolving to look on himself as one of them, though they would not so look on him. He craves their attention: Hearken; though he was about to tell them what they already knew, yet he begs them to hearken to it, because, though they knew it all, yet they would not without a very close application of mind know how to apply it to the case before them.

(2.) His entrance upon the discourse, which (whatever it may seem to those that read it carelessly) is far from being a long ramble only to amuse the hearers, and give them a diversion by telling them an old story. No; it is all pertinent and ad rem - to the purpose, to show them that God had no this heart so much upon that holy place and the law as they had; but, as he had a church in the world many ages before that holy place was founded and the ceremonial law given, so he would have when they should both have had their period.

[1.] He begins with the call of Abraham out of Ur of the Chaldees, by which he was set apart for God to be the trustee of the promise, and the father of the Old Testament church. This we had an account of (Gen 12:1, etc.), and it is referred to, Neh 9:7, Neh 9:8. His native country was an idolatrous country, it was Mesopotamia, (Act 7:2), the land of the Chaldeans (Act 7:4); thence God brought him at two removes, not too far at once, dealing tenderly with him; he first brought him out of the land of the Chaldeans to Charran, or Haran, a place midway between that and Canaan (Gen 11:31), and thence five years after, when his father was dead, he removed him into the land of Canaan, wherein you now dwell. It should seem, the first time that God spoke to Abraham, he appeared in some visible display of the divine presence, as the God of glory (Act 7:2), to settle a correspondence with him: and then afterwards he kept up that correspondence, and spoke to him from time to time as there was occasion, without repeating his visible appearances as the God of glory.

First, From this call of Abraham we may observe, 1. That in all our ways we must acknowledge God, and attend the directions of his providence, as of the pillar of cloud and fire. It is not said, Abraham removed, but, God removed him into this land wherein you now dwell, and he did but follow his Leader. 2. Those whom God takes into covenant with himself he distinguishes from the children of this world; they are effectually called out of the state, out of the land, of their nativity; they must sit loose to the world, and live above it and every thing in it, even that in it which is most dear to them, and must trust God to make it up to them in another and better country, that is, the heavenly, which he will show them. God's chosen must follow him with an implicit faith and obedience.

Secondly, But let us see what this is to Stephen's case. 1. They had charged him as a blasphemer of God, and an apostate from the church; therefore he shows that he is a son of Abraham, and values himself upon his being able to say, Our father Abraham, and that he is a faithful worshipper of the God of Abraham, whom therefore he here calls the God of glory. He also shows that he owns divine revelation, and that particularly by which the Jewish church was founded and incorporated. 2. They were proud of their being circumcised; and therefore he shows that Abraham was taken under God's guidance, and into communion with him, before he was circumcised, for that was not till Act 7:8. With this argument Paul proves that Abraham was justified by faith, because he was justified when he was in uncircumcision: and so here. 3. They had a mighty jealousy for this holy place, which may be meant of the whole land of Canaan; for it was called the holy land, Immanuel's land; and the destruction of the holy house inferred that of the holy land. "Now,"says Stephen, "you need not be so proud of it; for,"(1.) "You came originally out of Ur of the Chaldees, where your fathers served other gods (Jos 24:2), and you were not the first planters of this country. Look therefore unto the rock whence you were hewn, and the holy of the pit out of which you were digged; "that is, as it follows there, " look unto Abraham your father, for I called him alone (Isa 51:1, Isa 51:2) - think of the meanness of your beginnings, and how you are entirely indebted to divine grace, and then you will see boasting to be for ever excluded. It was God that raised up the righteous man from the east, and called him to his foot. Isa 41:2. But, if his seed degenerate, let them know that God can destroy this holy place, and raise up to himself another people, for he is not a debtor to them."(2.) "God appeared in his glory to Abraham a great way off in Mesopotamia, before he came near Canaan, nay, before he dwelt in Charran; so that you must not think God's visits are confined to this land; no; he that brought the seed of the church from a country so far east can, if he pleases, carry the fruit of it to another country as far west."(3.) "God made no haste to bring him into this land, but let him linger some years by the way, which shows that God has not his heart so much upon this land as you have yours, neither is his honour, nor the happiness of his people, bound up in it. It is therefore neither blasphemy nor treason to say, It shall be destroyed,"

[2.] The unsettled state of Abraham and his seed for many ages after he was called out of Ur of the Chaldees. God did indeed promise that he would give it to him for a possession, and to his seed after him, Act 7:5. But, First, As yet he had no child, nor any by Sarah for many years after. Secondly, He himself was but a stranger and a sojourner in that land, and God gave him no inheritance in it, no, not so much as to set his foot on; but there he was as in a strange country, where he was always upon the remove, and could call nothing his own. Thirdly, His posterity did not come to the possession of it for a long time: After four hundred years they shall come and serve me in this place, and not till then, Act 7:7. Nay, Fourthly, They must undergo a great deal of hardship and difficulty before they shall be put into the possession of that land: they shall be brought into bondage, and ill treated in a strange land: and this, not as the punishment of any particular sin, as their wandering in the wilderness was, for we never find any such account given of their bondage in Egypt; but so God had appointed, and it must be. And at the end of four hundred years, reckoning from the birth of Isaac, that nation to whom they shall be in bondage will I judge, saith God. Now this teaches us, 1. That known unto God are all his works beforehand. When Abraham had neither inheritance nor heir, yet he was told he should have both, the one a land of promise, and the other a child of promise; and therefore both had, and received, by faith. 2. That God's promises, though they are slow, are sure in the operation of them; they will be fulfilled in the season of them, though perhaps not so soon as we expect. 3. That though the people of God may be in distress and trouble for a time, yet God will at length both rescue them and reckon with those that do oppress them; for, verily there is a God that judgeth in the earth.

But let us see how this serves Stephen's purpose. 1. The Jewish nation, for the honour of which they were so jealous, was very inconsiderable in its beginnings; as their common father Abraham was fetched out of obscurity in Ur of the Chaldees, so their tribes, and the heads of them, were fetched out of servitude in Egypt, when they were the fewest of all people, Deu 7:7. And what need is there of so much ado, as if their ruin, when they bring it upon themselves by sin, must be the ruin of the world, and of all God's interests in it? No; he that brought them out of Egypt can bring them into it again, as he threatened (Deu 28:68), and yet be no loser, while he can out of stones raise up children unto Abraham. 2. The slow steps by which the promise made to Abraham advanced towards the performance, and the many seeming contradictions here taken notice of, plainly show that it had a spiritual meaning, and that the land principally intended to be conveyed and secured by it was the better country, that is, the heavenly; as the apostle shows from this very argument that the patriarchs sojourned in the land of promise, as in a strange country, thence inferring that they looked for a city that had foundations, Heb 11:9, Heb 11:10. It was therefore no blasphemy to say, Jesus shall destroy this place, when at the same time we say, "He shall lead us to the heavenly Canaan, and put us in possession of that, of which the earthly Canaan was but a type and figure."

[3.] The building up of the family of Abraham, with the entail of divine grace upon it, and the disposals of divine Providence concerning it, which take up the rest of the book of Genesis.

First, God engaged to be a God to Abraham and his seed; and, in token of this, appointed that he and his male seed should be circumcised, Gen 17:9, Gen 17:10. He gave him the covenant of circumcision, that is, the covenant of which circumcision was the seal; and accordingly, when Abraham had a son born, he circumcised him the eighth day (Act 7:8), by which he was both bound by the divine law and interested in the divine promise; for circumcision had reference to both, being a seal of the covenant both on God's part - I will be to thee a God all-sufficient, and on man's part - Walk before me, and be thou perfect. And then when effectual care was thus taken for the securing of Abraham's seed, to be a seed to serve the Lord, they began to multiply: Isaac begat Jacob, and Jacob the twelve patriarchs, or roots of the respective tribes.

Secondly, Joseph, the darling and blessing of his father's house, was abused by his brethren; they envied him because of his dreams, and sold him into Egypt. Thus early did the children of Israel begin to grudge those among them that were eminent and outshone others, of which their enmity to Christ, who, like Joseph, was a Nazarite among his brethren, was a great instance.

Thirdly, God owned Joseph in his troubles, and was with him (Gen 39:2, Gen 39:21), by the influence of his Spirit, both on his mind, giving him comfort, and on the minds of those he was concerned with, giving him favour in their eyes. And thus at length he delivered him out of his afflictions, and Pharaoh made him the second man in the kingdom, Psa 105:20-22. And thus he not only arrived at great preferment among the Egyptians, but became the shepherd and stone of Israel, Gen 49:24.

Fourthly, Jacob was compelled to go down into Egypt, by a famine which forced him out of Canaan, a dearth (which was a great affliction ), to that degree that our fathers found no sustenance in Canaan, Act 7:11. That fruitful land was turned into barrenness. But, hearing that there was corn in Egypt (treasured up by the wisdom of his own son), he sent out our fathers first to fetch corn, Act 7:12. And the second time that they went, Joseph, who at first made himself strange to them, made himself known to them, and it was notified to Pharaoh that they were Joseph's kindred and had a dependence upon him (Act 7:13), whereupon, with Pharaoh's leave, Joseph sent for his father Jacob to him into Egypt, with all his kindred and family, to the number of seventy-five souls, to be subsisted there, Act 7:13. In Genesis they are said to be seventy souls, Gen 46:27. But the Septuagint there makes them seventy-five, and Stephen or Luke follows that version, as Luk 3:36, where Cainan is inserted, which is not in the Hebrew text, but in the Septuagint. Some, by excluding Joseph and his sons, who were in Egypt before (which reduces the number to sixty-four), and adding the sons of the eleven patriarch, make the number seventy-five.

Fifthly, Jacob and his sons died in Egypt (Act 7:15), but were carried over to be buried in Canaan, Act 7:16. A very considerable difficulty occurs here: it is said, They were carried over into Sychem, whereas Jacob was buried not in Sychem, but near Hebron, in the cave of Machpelah, where Abraham and Isaac were buried, Gen 50:13. Joseph's bones indeed were buried in Sychem (Jos 24:32), and it seems by this (though it is not mentioned in the story) that the bones of all the other patriarchs were carried with his, each of them giving the same commandment concerning them that he had done; and of them this must be understood, not of Jacob himself. But then the sepulchre in Sychem was bought by Jacob (Gen 33:19), and by this it is described, Jos 24:32. How then is it here said to be bought by Abraham? Dr. Whitby's solution of this is very sufficient. He supplies it thus: Jacob went down into Egypt and died, he and our fathers; and ( our fathers ) were carried over into Sychem; and he, that is, Jacob, was laid in the sepulchre that Abraham brought for a sum of money, Gen 23:16. (Or, they were laid there, that is, Abraham, Isaac, and Jacob.) And they, namely, the other patriarchs, were buried in the sepulchre bought of the sons of Emmor, the father of Sychem.

Let us now see what this is to Stephen's purpose. 1. He still reminds them of the mean beginning of the Jewish nation, as a check to their priding themselves in the glories of that nation; and that it was by a miracle of mercy that they were raised up out of nothing to what they were, from so small a number to be so great a nation; but, if they answer not the intention of their being so raised, they can expect no other than to be destroyed. The prophets frequently put them in mind of the bringing of them out of Egypt, as a aggravation of their contempt of the law of God, and here it is urged upon them as an aggravation of their contempt of the gospel of Christ. 2. He reminds them likewise of the wickedness of those that were the patriarchs of their tribes, in envying their brother Joseph, and selling him into Egypt; and the same spirit was still working in them towards Christ and his ministers. 3. Their holy land, which they doted so much upon, their fathers were long kept out of the possession of, and met with dearth and great affliction in it; and therefore let them not think it strange if, after it has been so long polluted with sin, it be at length destroyed. 4. The faith of the patriarchs in desiring to be buried in the land of Canaan plainly showed that they had an eye to the heavenly country, to which it was the design of this Jesus to lead them.

Barclay: Act 7:1-7

When Oliver Cromwell was outlining the education he thought necessary for his son Richard, he said, "I would have him know a little history." It was to the lesson of history that Stephen appealed. Clearly believing that the best form of defence was attack, he took a bird's eye view of the history of the Jewish people and cited certain truths as condemnation of his own nation.

(i) He saw that the men who played a really great part in the history of Israel were the men who heard God's command, "Get thee out," and were not afraid to obey it. With that adventurous spirit Stephen implicitly contrasted the spirit of the Jews of his own day, whose one desire was to keep things as they were and who regarded Jesus and his followers as dangerous innovators.

(ii) He insisted that men had worshipped God long before there ever was a Temple. To the Jews the Temple was the most sacred of all places. Stephen's insistence on the fact that God does not dwell exclusively in any temple made with hands was not to their liking.

(iii) Stephen insisted that when the Jews crucified Jesus they were only setting the coping stone on a policy they had always followed; for all through the ages they had persecuted the prophets and abandoned the leaders whom God had raised up.

These were hard truths for men who believed themselves to be the chosen people, and it is little wonder that they were infuriated when they heard them. We must watch for these ever-recurring notes as we study Stephen's defence.

Barclay: Act 7:1-7

As we have already seen, it was Stephen's method of defence to take a panoramic view of Jewish history. It was not the mere sequence of events which was in Stephen's mind. To him every person and event symbolized something. He began with Abraham, for in the most literal way it was with him that, for the Jew, history began. In him Stephen sees three things.

(i) Abraham was a man who answered God's summons. As the writer to the Hebrews put it, Abraham left home without knowing where he was to go (Heb 11:8). He was a man of adventurous spirit. Lesslie Newbigin of the Church of South India tells us that negotiations towards that union were often held up by people demanding to know just where such and such a step might lead. In the end someone had to say to these careful souls, "A Christian has no right to demand to know where he is going." For Stephen the man of God was he who obeyed God's command even when he had no idea what the consequences might be.

(ii) Abraham was a man of faith. He did not know where he was going but he believed that, under God's guidance, the best was yet to be. Even when he had no children and when, humanly speaking, it seemed impossible that he ever should have any, he believed that some day his descendants would inherit the land God had promised to them.

(iii) Abraham was a man of hope. To the end of the day he never saw the promise fully fulfilled but he never doubted that it would be.

So Stephen presents the Jews with the picture of an adventurous life, ever ready to answer God's summons in contrast to their desire to cling to the past.

Constable: Act 6:8--9:32

II. THE WITNESS IN JUDEA AND SAMARIA 6:8--9:31

In this next major section of Acts, Luke narrated three significant events in the life and ministry of the early church. These events were the martyrdom of Stephen, the ministry of Philip, and the conversion of Saul of Tarsus. Luke's presentation of these events was primarily biographical. In fact, he began his account of each event with the name of its major character (6:8; 8:5; 9:1).

The time when these events took place was probably shortly after those reported in the earlier chapters of the book.

Constable: Act 6:8--8:2

A. The martyrdom of Stephen 6:8-8:1a

Luke presented the events surrounding Stephen's martyrdom in Jerusalem next. He did so to explain the means God used to scatter the Christians and the gospel from Jerusalem into Judea, Samaria, and the uttermost parts of the earth. This record also throws more light on the spiritual strength and vitality of the church at this time. Stephen's experiences as recorded here resemble those of our Lord, as Peter's did in the earlier chapters.

Constable: Act 6:8--7:2

1. Stephen's arrest 6:8-7:1

6:8 Stephen was full of grace (cf. cf. 4:33; Luke 4:22) and power (cf. 2:22; 4:33) as well as the Holy Spirit (vv. 3, 5), wisdom (v. 3), and faith (v. 5). His ability to perform miracles seems unrelated to his having been appointed as one of the Seven (v. 5; cf. 21:8). Jesus and the Twelve were not the only ones who had the ability to perform miracles (cf. 2:22, 43; 5:12).

6:9-10 Many different synagogues existed in Jerusalem at this time (cf. 24:12). The Talmud said there were 390 of them before the Romans destroyed the city.³⁰¹ Like local churches today, they tended to attract people with similar backgrounds and preferences. Many families that had experienced liberation from some kind of slavery or servitude evidently populated the Synagogue of the Freedmen.³⁰²

"The Freedmen were Roman prisoners (or the descendants of such prisoners) who had later been granted their freedom. We know that a considerable number of Jews were taken prisoner by the Roman general Pompey and later released in Rome, and it is possible that these are meant here."³⁰³

These people had their roots in North Africa (Cyrene and Alexandria) and Asia Minor (Cilicia and Asia). Thus these were Hellenistic Jews, the group from which Stephen himself probably came. Since Saul of Tarsus was from Cilicia, perhaps he attended this synagogue, though he was not a freed man. The leading men in this congregation took issue with Stephen whom they had heard defend the gospel. Perhaps he, too, attended this synagogue. However they were unable to defeat him in debate. Stephen seems to have been an unusually gifted defender of the faith, though he was not one of the Twelve. He was a forerunner of later apologists. God guided wise Stephen by His Spirit as he spoke (cf. Luke 21:15).

This is the first occurrence in Acts of someone presenting the gospel in a Jewish synagogue. Until now we have read that the disciples taught and preached in the temple and from house to house (5:42). We now learn that they were also announcing the good news in their Jewish religious meetings. Paul normally preached first in the synagogue in towns he evangelized on his missionary journeys.

"While not minimizing the importance of the apostles to the whole church, we may say that in some way Stephen, Philip, and perhaps others of the appointed seven may well have been to the Hellenistic believers what the apostles were to the native-born Christians."³⁰⁴

6:11 Failing to prove Stephen wrong by intellectual argumentation, his adversaries falsely accused him of defying Moses and God (cf. Matt. 26:61, 65). At this time the Jews defined blasphemy as any defiant sin.³⁰⁵

6:12 Stephen's accusers stirred up the Jewish people, the Jewish elders (family and tribal leaders), and the scribes (Pharisees) against Stephen. Soldiers then arrested him and brought him before the Sanhedrin as they had done to Jesus, Peter, John, and the other apostles (4:15; 5:27; cf. 22:30).

6:13-14 The false testimony against Stephen was that he was saying things about the temple and the Mosaic Law that the Jews regarded as untrue and unpatriotic (cf. Matt. 26:59-61). Stephen appeared to be challenging the authority of the Pharisees, the Mosaic Law, and a major teaching of the Sadducees, namely the importance of the temple. He was evidently saying the same things Jesus had said (cf. Matt. 5:21-48; 12:6; 24:1-2; Mark 4:58; John 2:19-21).

"Like the similar charge against Jesus (Matt. 26:61; Mark 14:58; cf. John 2:19-22), its falseness lay not so much in its wholesale fabrication but in its subtile and deadly misrepresentation of what was intended. Undoubtedly Stephen spoke regarding a recasting of Jewish life in terms of the supremacy of Jesus the Messiah. Undoubtedly he expressed in his manner and message something of the subsidiary significance of the Jerusalem temple and the Mosaic law, as did Jesus before him (e.g., Mark 2:23-28; 3:1-6; 7:14-15; 10:5-9). But that is not the same as advocating the destruction of the temple or the changing of the law--though on these matters we must allow Stephen to speak for himself in Acts 7."³⁰⁶

"For Luke, the Temple stands as a time-honored, traditional place for teaching and prayer in Israel, which serves God's purpose but is not indispensable; the attitude with which worshippers use the temple makes all the difference."³⁰⁷

6:15 Luke may have intended to stress Stephen's fullness with the Holy Spirit that resulted in his confidence, composure, and courage by drawing attention to his face. Moses' face similarly shone when he descended from Mt. Sinai after seeing God (cf. 7:55-56; Exod. 34:29, 35). Stephen proceeded to function as an angel (a messenger from God), as well as looking like one, by bringing new revelation to his hearers, as Moses had. The Old Covenant had come through angelic mediation at Mt. Sinai (Heb. 2:2). Now revelation about the New Covenant was coming through one who acted like and even looked like an angel.

7:1 The "high priest" probably refers to Caiaphas, the official high priest then, but possibly Luke meant Annas (cf. 4:6).³⁰⁸ Jesus had stood before both these men separately to face similar charges (John 18:13-14, 24; Matt. 26:57). This was the third time that Christian leaders had defended their preaching before the Sanhedrin that Luke recorded in Acts (cf. 4:15; 5:27).

Constable: Act 7:2-53

2. Stephen's address 7:2-53

As a Hellenistic Jew, Stephen possessed a clearer vision of the universal implications of the gospel than did most of the Hebrew Jews. It was this breadth of vision that drew attack from the more temple-bound Jews in Jerusalem and led to his arrest. His address was not a personal defense designed to secure his acquittal by the Sanhedrin. It was instead an apologetic for the new way of worship that Jesus taught and His followers embraced.

"On the surface it appears to be a rather tedious recital of Jewish history which has little relevance to the charges on which Stephen has been brought to trial; on closer study, however, it reveals itself as a subtile and skilful proclamation of the Gospel which, in its criticism of Jewish institutions, marks the beginning of the break between Judaism and Christianity, and points forward to the more trenchant exposition of the difference between the old faith and the new as expressed by Paul and the author of the Letter to the Hebrews."³⁰⁹

Luke evidently recorded this speech, the longest one in Acts, to explain and defend this new way of worship quite fully. He showed that the disciples of Jesus were carrying on God's plan whereas the unbelieving Jews had committed themselves to beliefs and behavior that God had left behind and disapproved.

The form of Stephen's defense was common in his culture, but it is uncommon in western culture. He reviewed the history of Israel and highlighted elements of that history that supported his contentions. He built it mainly around outstanding personalities: Abraham, Joseph, Moses, and, to a lesser degree, David and Solomon. The first section (vv. 2-16) deals with Israel's patriarchal period and refutes the charge of blaspheming God (6:11). The second major section (vv. 17-43) deals with Moses and the Law and responds to the charge of blaspheming Moses (6:11) and speaking against the Law (6:13). The third section (vv. 44-50) deals with the temple and responds to the charge of speaking against the temple (6:13) and saying that Jesus would destroy the temple and alter Jewish customs (6:14). Stephen then climaxed his address with an indictment of his hard-hearted hearers (vv. 51-53).³¹⁰

"Stephen . . . was endeavoring to show how the Christian message was fully consistent with and the culmination of OT revelation."³¹¹

Stephen's purpose was also to show that Jesus experienced the same things Abraham, Joseph, and Moses had experienced as God's anointed servants. As the Sanhedrin recognized them as men whom God had anointed for the blessing of Israel and the world, so should they recognize Jesus. The people to whom these three patriarchs went as God's representatives all initially rejected them but later accepted them, which was also Jesus' experience.

Stephen quoted from the Septuagint (Greek) Old Testament. This was the translation most commonly used by Hellenistic Jews such as himself. His selective history of Israel stressed the points that he wanted to make.

"In this discourse three ideas run like cords through its fabric:

"1. There is progress and change in God's program. . . .

2. The blessings of God are not limited to the land of Israel and the temple area. . . .

"3. Israel in its past always evidenced a pattern of opposition to God's plans and His men."³¹²

Constable: Act 7:2-16

Stephen's view of God 7:2-16

The false witnesses had accused Stephen of blaspheming God (6:11). He proceeded to show the Sanhedrin that his view of God was absolutely orthodox. However in relating Israel's history during the patriarchal period, he mentioned things about God and the patriarchs that his hearers needed to reconsider.

Constable: Act 7:2-8

The Abrahamic Covenant 7:2-8

Stephen began his defense by going back to Abraham, the father of the Jewish nation, and to the Abrahamic Covenant, God's foundational promises to the Jews.

7:2-3 Stephen called for the Sanhedrin's attention addressing his hearers respectfully as "brethren and fathers" (cf. 22:1). These men were his brethren, in that they were fellow Jews, and fathers, in that they were older leaders of the nation.

He took the title "God of glory" from Psalm 29:2 where it occurs in a context of God revealing His glory by speaking powerfully and majestically. God had revealed His glory by speaking this way to their father (ancestor) Abraham when he was in Mesopotamia. Genesis 12:1-3 records God's instruction for Abraham to leave his homeland to go to a foreign country that God would show him. Stephen was quoting from the Septuagint translation of Genesis 12:1.³¹³

God directed Abraham to a promised land. The Promised Land had become a Holy Land to the Jews, and in Stephen's day the Jews venerated it too greatly. We see this in the fact that they looked down on Hellenistic Jews, such as Stephen, who had not lived there all their lives. What was a good gift from God, the land, had become a source of inordinate pride that made the Jews conclude that orthodoxy was bound up with being in the land.

7:4 Obeying God's call Abraham left Mesopotamia, specifically Ur of the Chaldeans (cf. Gen. 15:7; Josh. 24:3; Neh. 9:7), and settled temporarily in Haran, near the top of the Fertile Crescent. After Abraham's father Terah died, God directed Abraham south into Canaan, the land the Jews occupied in Stephen's day (Gen. 12:5).

"A comparison of the data in Genesis (11:26, 32; 12:4) seems to indicate that Terah lived another 60 years after Abraham left [Haran]. . . . The best solution seems to be that Abraham was not the oldest son of Terah, but was named first because he was the most prominent (11:26)."³¹⁴

The father of Judaism was willing to depart from where he was to follow God into unknown territory on the word of God alone. The Jews in Stephen's day were not willing to depart from where they were in their thinking even though God's word was leading them to do so, as Stephen would point out. Stephen wanted them to follow Abraham's good example of faith and courage.

7:5 Stephen also contrasted Abraham's lack of inheritance in the land with God's promise to give the land to Abraham's descendants as an inheritance (Gen. 12:7; cf. Heb. 11:8). God promised this when the patriarch had no children. Thus the emphasis is on God's promise of future possession of the land through descendants to come. Of course, Abraham did possess the cave of Machpelah in Canaan (Gen. 23:3-20), but perhaps Stephen meant that God gave no continuing or full possession to Abraham.

The Jews of Stephen's day needed to realize that God had not exhausted His promises to Abraham in giving them what they presently had and valued so highly. There was greater inheritance to come, but it would come to future generations of their descendants, not to them. Specifically it would come to those who continued to follow Abraham's good example of faith by believing in Jesus. God sought to teach these Jews that there were spiritual descendants of Abraham who were not his physical descendants (Gal. 3:6-9, 29).

7:6 God also told Abraham that his offspring would be slaves and suffer mistreatment outside their land for 400 years (Gen. 15:13).³¹⁵

The Israelites were currently under Roman oppression but were about to lose their freedom and experience antagonism outside the land for many years. Jesus had predicted this (Matt. 23:1-25:46).

7:7 God promised to punish the nations that oppressed Israel (Gen. 12:3) and to bring her back into the land eventually (Gen. 15:13). God had told Moses that he would bring the Israelites out of Egypt and that they would worship Him at Mt. Sinai (Exod. 3:12). Stephen's point was that God had promised to punish those who oppressed His people. The Jews had been oppressing the Christians by prohibiting their preaching and even flogging them (4:18; 5:40). Gamaliel had warned that if the Christians were correct the Jewish leaders would be fighting against God by opposing them (5:39). God's promise to judge His people's oppressors went back into the Abrahamic Covenant, which the Jews treasured and Stephen reminded them of here.

7:8 Stephen probably referred to God giving Abraham the covenant of circumcision (Gen. 17) because this was the sign that God would deliver what He had promised. It was the seal of the Abrahamic Covenant. God's promise was firm. Moreover God enabled Abraham to father Isaac, whom Abraham obediently circumcised, and later Isaac gave birth to Jacob who fathered the 12 patriarchs. Thus this chapter in Israel's history ends with emphasis on God's faithfulness to His promises to Abraham. The Sanhedrin needed to reevaluate these promises in the light of how God was working in their day.

Stephen affirmed belief that the God of glory had given the Abrahamic Covenant, which contained promises of land (vv. 2-4), seed (v. 5), and blessing (vv. 6-7). He had sealed this covenant with a sign, namely circumcision (v. 8). Circumcision was one of the Jewish customs that would pass away in view of the new revelation that had come through Jesus Christ (cf. 6:14).

Throughout his speech Stephen made many statements that had revolutionary implications for traditional Jewish thinking of his day. He did not expound these implications, but they are clear in view of what the disciples of Jesus were preaching. As such his speech is a masterpiece of understatement, or rather non-statement. That the Sanhedrin saw these implications and rejected them becomes clear at the end of the speech when they reacted as negatively as possible.

College: Act 7:1-60

ACTS 7

2. Stephen's Defense (7:1-53)

The Old Testament Patriarchs (7:1-8)

¹ Then the high priest asked him, " Are these charges true?" ² To this he replied: " Brothers and fathers, listen to me! The God of glory appeared to our father Abraham while he was still in Mesopotamia, before he lived in Haran. ³ 'Leave your country and your people,' God said, 'and go to the land I will show you.' ^{a 4}" So he left the land of the Chaldeans and settled in Haran. After the death of his father, God sent him to this land where you are now living. ⁵ He gave him no inheritance here, not even a foot of ground. But God promised him that he and his descendants after him would possess the land, even though at that time Abraham had no child. ⁶ God spoke to him in this way: 'Your descendants will be strangers in a country not their own, and they will be enslaved and mistreated four hundred years. ⁷ But I will punish the nation they serve as slaves,' God said, 'and afterward they will come out of that country and worship me in this place.' ^{b 8} Then he gave Abraham the covenant of circumcision. And Abraham became the father of Isaac and circumcised him eight days after his birth. Later Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs.

^a 3 Gen. 12:1 ^b 7 Gen. 15:13,14

Caiaphas, who was high priest until A.D. 36, was handling still another case associated with the followers of Christ. He had been determined to rid Jerusalem of Jesus (Matt 26:57-66) and had strictly warned Peter and John not to preach in the name of Jesus (4:18). He had supervised the hearing in which all of the apostles were punished for preaching in this name (5:40). Now he directed his questions to Stephen.

Stephen's address is a defense of himself only indirectly. The two points he emphasized were that God's presence could not be confined to a place, whether to a particular land or material building. Secondly, Stephen established the record of Jewish hostility to the leaders appointed by God over the nation. To the extent that his preaching had stirred up controversy on these issues, Stephen's address was a defense of his message.

He began by tracing the Old Testament account of God's dealings with the patriarchs. God's calling of Abraham in Meso-potamia to travel to Palestine established the presence of God with the patriarchs even though " He gave them no inheritance" in Palestine, " not even one foot of ground." As a matter of fact, Stephen focused attention on the promise which was given to Abraham in word only, at a time when the patriarch " had no child" or anyone to call an heir. His implication was that the presence of God had been evident even though no temple or sacred location was established. God's people will always " live loose to any particular earthly spot."

Stephen also mentioned the covenant of circumcision given to Abraham (Gen 17:10-11). The essential elements of God's relationship with Israel were thus established before any location had been chosen for the temple.

Two historical problems present themselves at this point in Stephen's address. The first has to do with the time of Abraham's calling. Stephen places God's call of Abraham " in Mesopotamia, before he lived in Haran." The call recorded in Genesis 12:1, however, comes after Abraham's arrival in Haran. But this problem seems to disappear when Genesis 15:7 is taken into account, a passage which has the Lord saying to Abraham " I am the Lord, who brought you out of Ur of the Chaldeans."

The second problem is also connected with chronology. Stephen's address has Abraham leaving for Canaan " after the death of his father." Genesis 11 and 12 imply that Abraham's father, Terah, was 145 years old at the time Abraham left Haran, some sixty years before his death. Some have solved this problem by suggesting that the list of Terah's sons in Genesis 11:27 does not mean that Abraham was the oldest and that his birth came later in Terah's life. Another possibility which is just as likely, however, is that Stephen's speech follows the Samaritan Pentateuch where the Genesis account has Abraham leaving for Canaan after his father's death.

The number 400 (7:6) in connection with the bondage years in Egypt can be understood as an approximation of the time reported in Genesis 15:13. Paul uses the number 430 in Galatians 3:17.

Stephen made his major points by citing Abraham's call by God and the divine promises which God made to him. For this reason he only briefly summarized the lives of Isaac and Jacob.

Israel in Egypt (7:9-19)

⁹" Because the patriarchs were jealous of Joseph, they sold him as a slave into Egypt. But God was with him ¹⁰ and rescued him from all his troubles. He gave Joseph wisdom and enabled him to gain the goodwill of Pharaoh king of Egypt; so he made him ruler over Egypt and all his palace. ¹¹ Then a famine struck all Egypt and Canaan, bringing great suffering, and our fathers could not find food. ¹² When Jacob heard that there was grain in Egypt, he sent our fathers on their first visit. ¹³ On their second visit, Joseph told his brothers who he was, and Pharaoh learned about Joseph's family. ¹⁴ After this, Joseph sent for his father Jacob and his whole family, seventy-five in all. ¹⁵ Then Jacob went down to Egypt, where he and our fathers died. ¹⁶ Their bodies were brought back to Shechem and placed in the tomb that Abraham had bought from the sons of Hamor at Shechem for a certain sum of money. ¹⁷ As the time drew near for God to fulfill his promise to Abraham, the number of our people in Egypt greatly increased. ¹⁸ Then another king, who knew nothing about Joseph, became ruler of Egypt. ¹⁹ He dealt treacherously with our people and oppressed our forefathers by forcing them to throw out their newborn babies so that they would die.

Stephen now began to introduce the second major theme of his address-the pattern of Jewish resistance to those leaders God raised up. His summary of the patriarchs called attention to the friction between those God used to accomplish his will and those who opposed them.

Jealousy provoked " the patriarchs" (he does not say " his brothers" ) to sell Joseph into slavery. These leaders whom the Jews revered set themselves against Joseph, even though " God was with him." The evidence of God's presence was Joseph's rise to power in Egypt.

Regarding the famine, Stephen mentioned the two visits of the brothers to Egypt. Though this item may seem unimportant, Stephen's point may have been a subtle reference to the two comings of Christ. In the first one he was not recognized, but in the second he will be seen for who he is.

In citing the number of Joseph's family who traveled to Egypt, Stephen's number was not the same number used in the Hebrew Old Testament. The number seventy-five probably comes from the Septuagint where the number given is seventy-five, rather than the number seventy given in the Hebrew Bible (Gen 46:27; Exod 1:5; Deut 10:22). The difference of five resulted from the Septuagint's addition of two sons of Manasseh, two of Ephraim, and one grandson of Ephraim.

Stephen's comments on the location of the tomb of the patriarchs presents an example of compressing of the narrative. Genesis describes two purchases of burial plots-one by Abraham at Hebron (Gen 23:17-18) and the other by Jacob at Shechem (Gen 33:19). Abraham, Isaac, and Jacob were buried at Hebron, while Joseph was buried later at Shechem (Josh 24:32). Stephen compressed these accounts into one story in his statement that the patriarchs were buried " in the tomb that Abraham had bought" at Shechem. The Sanhedrin would have understood his summary completely. The burial of the patriarchs was also outside of the " holy" land in the " hated Samaritan territory."

Drawing this stage of Israel's history to a close, Stephen summarized the period of bondage by noting the increasing numbers of Hebrews in Egypt. The turning point for their fortunes came with the rise of a new pharaoh (see Exod 1:8). At this point Stephen had set the stage for his reflections on the leadership of Moses.

Early Days of Moses (7:20-29)

²⁰ " At that time Moses was born, and he was no ordinary child. ^a For three months he was cared for in his father's house. ²¹ When he was placed outside, Pharaoh's daughter took him and brought him up as her own son. ²² Moses was educated in all the wisdom of the Egyptians and was powerful in speech and action. ²³ When Moses was forty years old, he decided to visit his fellow Israelites. ²⁴ He saw one of them being mistreated by an Egyptian, so he went to his defense and avenged him by killing the Egyptian. ²⁵ Moses thought that his own people would realize that God was using him to rescue them, but they did not. ²⁶ The next day Moses came upon two Israelites who were fighting. He tried to reconcile them by saying, 'Men, you are brothers; why do you want to hurt each other?' ²⁷ But the man who was mistreating the other pushed Moses aside and said, 'Who made you ruler and judge over us? ²⁸ Do you want to kill me as you killed the Egyptian yesterday?' ^{b 29} When Moses heard this, he fled to Midian, where he settled as a foreigner and had two sons.

^a 20 Or was fair in the sight of God ^b 28 Exodus 2:14

The Sanhedrin continued listening as Stephen emphasized his two dominant themes. Moses was an example of a leader chosen by God but resisted by his own people. He was also an example of one who served in the power of God, yet without a homeland.

Following the Old Testament account from Exodus 2:11-15 closely, Stephen interpreted the record by drawing out particular points along the way, beginning with the first forty years of Moses' life. As an infant his parents realized he was " no ordinary child," a phrase which reads literally " fair to God." The phrase fits with Stephen's emphasis on Moses as one chosen by God.

After reviewing the details of Moses' escape from Pharaoh's decree, Stephen mentioned the accomplishments of Moses in Egypt. At forty years of age, he " decided to visit (ejpiskevyasqai, episkepsasthai ) his fellow Israelites." Polhill notes that this term is used " throughout Luke-Acts for God or his emissaries overseeing and caring for his people." The implication is that Moses was being used by God to " look out for" the people while in bondage. God had chosen Moses to deliver the people from slavery.

Stephen, however, focused on the lack of acceptance of Moses. After Moses had defended and even delivered his Hebrew brother from the Egyptian, the Israelites refused to accept him. When Moses found two Hebrew brothers quarreling and tried to reconcile them, they rejected his help with the question, " Who made you ruler and judge over us?" Not so subtle in Stephen's address was the conclusion that God had made Moses ruler and deliverer over them and they did not know it nor were they prepared to accept it. Moses was, like Christ, sent from God to deliver and reconcile his people, but the people to whom he came rejected him.

Because of the danger he now faced, Moses fled to Midian (Exod 2:15). Located in southeastern Sinai along either side of the eastern arm of the Red Sea (known as the Gulf of Aqabah), Moses was now settling in a foreign land. Stephen's point was reinforced. Those whom God has invested with his presence have often been pilgrims without a home. The Lord has a history of dealing with his chosen leaders apart from any sacred plot of ground. The implication is that the temple is not necessary for God's purposes.

The Call of Moses (7:30-34)

³⁰" After forty years had passed, an angel appeared to Moses in the flames of a burning bush in the desert near Mount Sinai. ³¹ When he saw this, he was amazed at the sight. As he went over to look more closely, he heard the Lord's voice: ³² 'I am the God of your fathers, the God of Abraham, Isaac and Jacob.' ^a Moses trembled with fear and did not dare to look. ³³ Then the Lord said to him, 'Take off your sandals; the place where you are standing is holy ground. ³⁴ I have indeed seen the oppression of my people in Egypt. I have heard their groaning and have come down to set them free. Now come, I will send you back to Egypt.' ^b

^a 32 Exodus 3:6 ^b 34 Exodus 3:5,7,8,10

Moses' exile in Midian closed with another major turning point in his life. The forty years in Egypt were followed by forty years in Midian. Then he witnessed the burning bush which was not burned up, an experience in which the voice of God spoke to him, calling him to fulfill a mission by going back to Egypt.

Again Stephen's theme was emphasized as he recounted how Moses experienced the presence of God in a foreign land. The same God who had revealed himself to the patriarchs when they were foreigners was the God who spoke to Moses. Ironically, this spot became " holy ground" -a place far from the sacred precincts of the temple and the Sanhedrin. Removal of his sandals was a way of demonstrating respect for the presence of God and of avoiding any possibility of defiling the ground through contact with something defiled on the foot.

The Wilderness Wanderings (7:35-43)

³⁵" This is the same Moses whom they had rejected with the words, 'Who made you ruler and judge?' He was sent to be their ruler and deliverer by God himself, through the angel who appeared to him in the bush. ³⁶ He led them out of Egypt and did wonders and miraculous signs in Egypt, at the Red Sea ^a and for forty years in the desert. ³⁷ This is that Moses who told the Israelites, 'God will send you a prophet like me from your own people.' ^{b 38} He was in the assembly in the desert, with the angel who spoke to him on Mount Sinai, and with our fathers; and he received living words to pass on to us. ³⁹ But our fathers refused to obey him. Instead, they rejected him and in their hearts turned back to Egypt. ⁴⁰ They told Aaron, 'Make us gods who will go before us. As for this fellow Moses who led us out of Egypt-we don't know what has happened to him!' ^{c 41} That was the time they made an idol in the form of a calf. They brought sacrifices to it and held a celebration in honor of what their hands had made. ⁴² But God turned away and gave them over to the worship of the heavenly bodies. This agrees with what is written in the book of the prophets: 'Did you bring me sacrifices and offerings forty years in the desert, O house of Israel? ⁴³ You have lifted up the shrine of Molech and the star of your god Rephan, the idols you made to worship. Therefore I will send you into exile' ^d beyond Babylon.

^a 36 That is, Sea of Reeds ^b 37 Deut. 18:15 ^c 40 Exodus 32:1 ^d 43 Amos 5:25-27

The final forty years of Moses' life now became the focus of Stephen's speech. His theme was clearly in view at this juncture. Examples of resistance to the leader chosen by God were prominent. The Israelites had asked, " Who made you ruler and judge?" They had no inclination to follow Moses' leadership, even though it was God who made Moses " ruler and deliverer" when He appeared to Moses at the burning bush.

In spite of this resistance, it was Moses who led the Israelites out of Egyptian bondage and across the Red Sea. God's presence was evident in these events, especially in the " wonders and miraculous signs in Egypt," a reference to the plagues inflicted on pharaoh and his people.

Even still, Stephen pointed out, their " fathers" did not honor him with their cooperation. They " refused to obey him." The best example of their resistance was their insisting that Aaron help them construct an idol at the foot of Sinai. Rather than honoring what God had instituted among them, they preferred to worship " what their hands had made." Even here, Stephen appeared to be making subtle references to the temple made with human hands, to which the Sadducees had become so attached. God's condemnation of Israel was severe. He " gave them over" to their idolatry, a judgment upon idolaters which Paul describes in Romans 1:24-28. The idea is that he consigned them to the wickedness their hearts determined to achieve.

The idolatry of Israel was also the subject of warnings from later prophets. When Amos confronted the Israelites about their wickedness, he foretold of the Assyrian captivity which was coming upon them. Stephen found in these words the appropriate reference to the rebellious spirit of idolatry which continued to live in Israel. Following the Septuagint, Stephen quoted Amos 5:25-27, replacing the destination of " Damascus" with " Babylon" since that city had been the ultimate captivity. The quotation highlighted Israel's idolatry in the wilderness where the " sacrifices and offerings" they brought were not to the Lord, but to other gods. Bruce notes that both Molech and Rephan appear to be references to planetary deities in the time of Amos.

Moses predicted that God would raise up another prophet like himself (Deut 18:15). If Israel was determined to resist the leadership of Moses, God would send another leader. The subtle references to Christ are evident in Stephen's words at this point. Jesus was the new Moses. Stephen's contention remained consistent. The temple authorities were standing in the way of the chosen leader of God whose story was being proclaimed by his disciples.

The Tabernacle and the Temple (7:44-50)

⁴⁴" Our forefathers had the tabernacle of the Testimony with them in the desert. It had been made as God directed Moses, according to the pattern he had seen. ⁴⁵ Having received the tabernacle, our fathers under Joshua brought it with them when they took the land from the nations God drove out before them. It remained in the land until the time of David, ⁴⁶ who enjoyed God's favor and asked that he might provide a dwelling place for the God of Jacob. ^{a 47} But it was Solomon who built the house for him. ⁴⁸" However, the Most High does not live in houses made by men. As the prophet says: ⁴⁹ 'Heaven is my throne, and the earth is my footstool. What kind of house will you build for me? says the Lord. Or where will my resting place be? ⁵⁰ Has not my hand made all these things?' ^b

^a 46 Some early manuscripts the house of Jacob ^b 50 Isaiah 66:1,2

In the wilderness the " forefathers" had the " tabernacle of Testimony." It was not considered a house in the sense of the temple, but Stephen pointed to its construction as an effort conforming to the will of God. To this point in Israel's history, he implied, the nation had not fixed a sacred site as the place for God. Even during the time of Joshua the tabernacle was in use and continued to be used through the period of the judges until the time of David.

At this juncture, Stephen suggested, a change occurred. David " enjoyed God's favor" and wanted to build a permanent dwelling place for God. His wish was fulfilled by Solomon. But now Stephen turned to the words of Isaiah 66:1-2 to impress upon the Jewish audience that God cannot be confined to temples made by human hands. God is far too big for such houses. If heaven is his throne and earth his footstool, who can construct an edifice to hold Him? If everything was created by his hand, how can people build him a house as if he had need of such assistance?

Stephen's quotation of these words was enough to hint at the problem in Jerusalem. The Sanhedrin was engaged in false worship built on the false premise that God needed the Jerusalem temple. No such help was needed by God. He had a history of making his presence known to his chosen people when they were far removed from the sacred precincts of this plot of ground in Jerusalem.

As to the charges leveled against Stephen (6:11-14), his message had no hint of blasphemy. But in regard to the temple, Stephen had perhaps echoed the prediction of Jesus that " not one stone here will be left on another; every one will be thrown down" (Matt 24:2). Even this quotation could have brought the wrath of the leaders of the temple.

The Personal Application (7:51-53)

⁵¹" You stiff-necked people, with uncircumcised hearts and ears! You are just like your fathers: You always resist the Holy Spirit! ⁵² Was there ever a prophet your fathers did not persecute? They even killed those who predicted the coming of the Righteous One. And now you have betrayed and murdered him- ⁵³ you who have received the law that was put into effect through angels but have not obeyed it."

As Stephen came to the conclusion of his address, he drove the message home. The Jewish leaders were the guilty ones. They were " stiff-necked" and had " uncircumcised hearts and ears," charges that had already been made in Old Testament times. They were always resisting the Holy Spirit, that is, they were standing in the way of the Spirit's work.

As if these accusations from Stephen were not serious enough, he also charged them with persecuting and killing the prophets. The Old Testament speaks of the sufferings of some of the prophets, but Jewish tradition has more to say about such incidents as the sawing in two of Isaiah in the reign of Manasseh and the stoning of Jeremiah before he was forced to go to Egypt with the people.

Stephen climaxed his address by accusing the religious authorities of crucifying the Messiah. Following in the footsteps of their fathers who " killed those who predicted the coming of the Righteous One," they " betrayed and murdered him." This nation so favored by God that they received the law " put into effect through angels" was guilty of rejecting the chosen servant of God.

The Final Witness of Stephen (7:54-56)

⁵⁵ But Stephen, full of the Holy Spirit, looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God. ⁵⁶" Look," he said, " I see heaven open and the Son of Man standing at the right hand of God."

Stephen's accusations hit home with the members of the Sanhedrin. They were outraged. They were " cut to the heart" (dieprivonto, dieprionto ) with anger. Even their teeth showed anger as they were ground together at Stephen.

Stephen's reaction to their outburst was to look into heaven and witness the Lord Jesus standing at the right hand of God. His words described the scene and his accusers were even angrier. Stephen's vision of Jesus contradicted their position. If the vision was true, God was giving a sign of his approval of Stephen. They could not believe this was possible. Stephen must be further blaspheming the Lord. They placed their hands over their ears to shut out the sound and they rushed toward him to silence him. He deserved to be stoned as far as they were concerned.

His testimony that Jesus was standing at the right hand of God is curious. Usually references to the ascended Christ picture him seated at the right hand of God (see Mark 16:19; Matt 26:64; Luke 22:69). Was he standing in order to welcome the first Christian martyr? Was his stance before the throne seen to conform to the vision recorded in Daniel 7:14-15 where the Son of Man was pictured? It is impossible to say for certain, but his presence at the Lord's right hand communicates his divinity and authority.

The Death of Stephen (7:57-60)

⁵⁷ At this they covered their ears and, yelling at the top of their voices, they all rushed at him, dragged him out of the city and began to stone him. Meanwhile, the witnesses laid their clothes at the feet of a young man named Saul. ⁵⁹ While they were stoning him, Stephen prayed, " Lord Jesus, receive my spirit." ⁶⁰ Then he fell on his knees and cried out, " Lord, do not hold this sin against them." When he had said this, he fell asleep.

Stoning as a form of execution involved throwing the victim over a small cliff. The first witness then rolled a heavy stone down the precipice, intending that the weight of the stone should crush the victim to death. If the first stone did not accomplish this task, the second witness rolled down a second stone until the objective was accomplished.

In Stephen's case it seems as if the Sanhedrin's members resorted to more of a mob action than the organized procedure called for by Jewish law. Stephen had time before his death to pray and ask forgiveness for his persecutors. This note implies that the mob was throwing stones at him in those last few moments of his life. Also the note that they " laid their clothes" at the feet of the young man Saul implies that they wanted freedom of movement for throwing stones. Saul of Tarsus will become one of the prominent characters in the rest of Acts. Whether this mention of Paul indicates that he was in charge of the execution is unclear. No one can doubt, however, that he gave his consent to the action. Luke thus introduces one new personality which he wants to describe more fully in the chapters to come.

The Consent of Saul (8:1a)

¹ And Saul was there, giving approval to his death.

Luke's final comment with regard to the martyrdom of Stephen has to do with the disposition of Saul. He was " giving approval" (suneudokw'n, syneudokôn) to the action against Stephen. The participle in the present tense indicates more than just a momentary enthusiasm on the part of Saul. His very condition gave evidence of an ongoing determination to oppose any example of this new teaching.

-College Press New Testament Commentary: with the NIV

McGarvey: Act 7:1

VII: 1. " Then said the high priest, Are these things so?" Stephen responds in a long and powerful discourse.

There is great diversity of opinion among commentators, as to the logical bearing and connection of this discourse. We would naturally expect to find in it-if we regard it as properly a defense-a formal response to the charge which had been preferred. But it contains no direct answer to any of the specifications. He neither admits nor denies what was charged in reference to the destruction of the temple by Jesus and the changing of the customs delivered by Moses; though his silence may be regarded as an admission that the witnesses had spoken the truth on these points. Neither does he formally answer to the charge of blasphemy against Moses and against God, or against the holy temple and the law. The only thing in the discourse that has even an indirect bearing in this way, is his frequent reference to facts contained in the writings of Moses, which has been understood, by some commentators, as intended to indicate a degree of respect for Moses inconsistent with a disposition to speak blasphemy against him. But if such was his purpose, it is unaccountable that he should have pursued so indirect a course, instead of distinctly avowing the sentiments he intended to indicate. Again, this supposition can not account for the introduction of so many facts connected with the persecution of various individuals.

The best statement of the drift of the discourse, I think, is this: The charge against him was hypocritically preferred, and his judges had no intention to investigate it, but were using it merely as an excuse for his predetermined condemnation to death. They were now giving him somewhat the form for a trial, to keep up appearances before the people. Under such circumstances, Stephen knew that it would be useless to offer a formal defense; and, therefore, he does not undertake it. He sees, however, that his persecutors were identifying themselves, by their proceedings, with the unbelieving and persecuting portion of their forefathers, and he determines to make them stand forth to the people in this their true position. In prosecuting this purpose he selects his material from the writings of Moses, and shows that his accusers are with the persecuting party, while his Master and himself are side by side with Moses and others whom they had persecuted: Thus he hurls back upon them, and fastens on them, effectually, the charge which they had falsely preferred against him.

McGarvey: Act 7:2-4

2-4. We will now take up the different sections of the discourse, treating each separately, and showing their connected bearing upon his main purpose. Before exhibiting the manner in which Moses was treated by the ancestors of his audience, he first shows that the mission on which Moses came was a subject of prophesy: thus indicating, at the outset, an analogy between it and that of Christ. To do this, he must begin with Abraham, to whom this prophesy was first given; but his reference to Abraham is only for the historical introduction of his main theme. (2) " And he said: Men, brethren, and fathers, hearken. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he dwelt in Haran, (3) and said to him, Get thee out from thy country, and from thy kindred, and come into a land which I will show thee. (4) Then he came out of the land of the Chaldeans, and dwelt in Haran: and thence, after his father died, he removed into this land in which you now dwell."

McGarvey: Act 7:5-8

5-8. Having now introduced Abraham, and brought him into the land of Canaan, Stephen quotes the prophesy, connected with the fulfillment of which he is to find the chief points of his argument. (5) " And he gave him no inheritance in it, not a footprint: and he promised to give it for a possession to him and to his seed after him, when as yet he had no child. (6) But God spoke thus: That his seed should sojourn in a strange land, and they should bring them into bondage, and afflict them four hundred years. (7) And the nation to whom they shall be in bondage, I will judge, said God, and after these things they shall come forth, and serve me in this place. (8) And he gave him the covenant of circumcision; and so he begot Isaac, and circumcised him the eighth day; and Isaac, Jacob; and Jacob, the twelve patriarchs. "

The period of four hundred years is taken by Stephen from Genesis 15:13 Ge 15:13>, where God expresses himself, in round terms, of a period which was, more accurately, four hundred and thirty years, as we find in Exodus 12:40-41 Ex 12:40>. This was not the period of their actual sojourn in Egypt; but, as we learn from Paul, (Galatians 3:17 Ga 3:17>,) and from the genealogical tables in Genesis and Exodus, it extended from the call of Abraham to the departure from Egypt.

Commentary -- Other

Evidence: Act 7:5

The Bible’s fascinating facts . In the Book of Beginnings, in Genesis 16:12, God said that Ishmael (the progenitor of the Arab race, see Time, April 4, 1988) would be a " wild man...and every man’s hand [will be] against him; and he shall dwell in the presence of all his brethren." Almost four thousand years later, who could deny that this prophecy is being fulfilled in the Arab race? The Arabs and the Jews are " brethren" having Abraham as their ancestor. The whole Middle East conflict is caused by their dwelling together.

Introduction / Outline

Robertson: Acts (Book Introduction)

THE ACTS OF THE APOSTLES

By Way of Introduction

But for the Acts we should know nothing of the early apostolic period save what is told in the Epistles. There are various apocryphal " Acts," but they are without historical worth. Hence the importance of this book.

Luke the Author

It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes ( The Acts of the Apostles , English Translation by Rev. J. R. Wilkinson, 1909; The Date of the Acts and the Synoptic Gospels , English Translation by Rev. J. R. Wilkinson, 1911). Ramsay’s view may be found in Chapter I of St. Paul the Traveller and the Roman Citizen , Chapter XII of Pauline and Other Studies . A good summary of the matter appears in Part V of The Synoptic Gospels and the Book of Acts by Dr. D. A. Hayes, in Robertson’s Luke the Historian in the Light of Research , and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of The Acts of the Apostles , Vol. II of The Beginnings of Christianity , edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: The Case for the Tradition by C. W. Emmet, The Case against the Tradition by H. Windisch. The Internal Evidence of Acts is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys The Tradition (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, The Making of Luke--Acts (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a Tendenz writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.

The Author of the Gospel Also

The author of the Acts expressly states that he wrote " the first treatise ( ton prōton logon ) concerning all things, O Theophilus, that Jesus began both to do and to teach until which day he gave command through the Holy Spirit to the apostles whom he had chosen and was received up" (Act_1:1.). There is no room for dispute that the reference is directly to the Gospel according to Luke as we have it now. Like the Gospel the book is dedicated to Theophilus. And, what is even more important, the same style appears in both Gospel and Acts. This fact Harnack has shown with great pains and conclusiveness. There is the same interest in medical matters and even Cadbury, who denies by implication the Lukan authorship, admits identity of authorship for both books.

The Unity of the Acts

There are some scholars who are willing to admit the Lukan authorship of the " we" sections when the author uses " we" and " us" as in chapter 16:10-40; 20:6-28:31. It has been argued that Luke wrote a travel-document or diary for these sections, but that this material was used by the editor or redactor of the whole book. But, unfortunately for that view, the very same style appears in the Acts as a whole and in the Gospel also as Harnack has proven. The man who said " we" and " us" in the " we" sections wrote " I" in Act_1:1 and refers to the Gospel as his work. The effort to disprove the unity of the Acts has failed. It stands as the work of the same author as a whole and the same author who wrote the Gospel.

Sources of the Acts

Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luk_1:1-4). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the " we" sections. Then he had the benefit of Paul’s own notes or suggestions for all that portion where Paul figures from chapter 8 to chapter 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul’s sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his Composition and Date of Acts (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after Luk_1:1-4. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Gal_1:18) besides other points of contact with him in Jerusalem and Antioch (Acts 15 and Galatians 2). There was also Barnabas who was early Paul’s friend (Act_9:27) and who knew the beginnings as few did (Act_4:36.). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Act_21:8.). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the " we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.

The Date

There are three views about the date of the Acts. Baur and his Tubingen School held the second century to be the date of this late pamphlet as they termed it after the fashion of the Clementine Homilies. But that view is now practically abandoned save by the few who still strangely oppose the Lukan authorship. Probably the majority of those who accept the Lukan authorship place it in the latter part of the first century for two reasons. One is that the Gospel according to Luke is dated by them after the destruction of Jerusalem because of the prophecy by Jesus of the encompassing of the city by armies. Predictive prophecy that would be and so it is considered a prophecy post eventum . The other reason is the alleged use of the Antiquities of Josephus by Luke. Josephus finished this work a.d. 93 so that, if Luke did use it, he must have written the Acts after that date. Usually this argument is made to show that Luke could not have written it at all, but some hold that he may have lived to an age that would allow it. But it cannot be assumed that Luke used Josephus because of his mention of Theudas and Judas the Galilean. They differ so widely (Act_5:36. and Josephus, Ant . XX. v, 1, 2) that Von Dobschutz ( Dictionary of the Apostolic Church , art. Josephus) argues that the two accounts are entirely independent of each other. So Luke (Luk_13:1.) alludes to a Galilean revolt not mentioned by Josephus and Josephus records three revolts under Pilate not referred to by Luke. A comparison of the accounts of the death of Agrippa I in Act_12:20-23 and Ant . XIX. viii, 2 redounds to the credit of Luke. The Josephus phase of the argument may be brushed to one side. The third view, held by Harnack and adopted here, is that Luke wrote the Acts while with Paul in Rome and finished the book before Paul’s release, that is by a.d. 63. This is the obvious and natural way to take the language of Luke at the close of Acts. Events had gone no farther and so he ends the narrative right there. It is argued against this that Luke contemplated a third volume and for this reason closed with the arrival of Paul in Rome. But the use of prōton (first) in Act_1:1 is a common Koiné[28928]š idiom and does not imply three volumes any more than first and second stories with us means that the house has three. Of course this date for the Acts puts the date of the Gospel further back either in Caesarea (57 to 59) or in Rome (60 to 62). And that means that Mark’s Gospel is still earlier since Luke used it for his Gospel and the Logia (Q) earlier still. But all these dates are probable in the light of all the known facts.

The Historical Value

It was once a fad with a certain school of critics to decry Luke in the Acts as wholly untrustworthy, not above the legendary stage. But the spade has done well by Luke for inscriptions and papyri have brought remarkable confirmation for scores of points where Luke once stood all alone and was discounted because he stood alone. These will be duly noted in the proper places as they occur. Ramsay has done most in this restoration of the rank of Luke as a credible historian, as shown in particular in his St. Paul the Traveller and the Roman Citizen and in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . In every instance where discoveries have been made they have confirmed the testimony of Luke as concerning politarchs in Thessalonica, proconsul in Cyprus, etc. The result is that the balance of evidence is now in favour of Luke even when he still stands alone or seems to be opposed by Josephus. Luke, as it stands today, is a more credible historian than Josephus. Ramsay dares to call Luke, all things considered, the greatest of all historians, even above Thucydides. An interesting book on this phase of the subject is Chase’s The Credibility of the Acts of the Apostles (1902).

The Purpose of the Acts

It is not easy to say in a word precisely the object of Luke in writing this book. It is not the Acts of all the apostles. Outside of Peter and John little is told of any of them after chapter 3. And all the acts of Peter and John are not given for Peter disappears from the narrative after chapter 15, though he has been the central figure through chapter 11. Paul is not one of the twelve apostles, but Luke follows Paul’s career mainly after chapter 8. Stephen and Barnabas come in also. Still ( St. Paul on Trial , 1923) argues that Luke meant the book as an apology to be used in Paul’s trial at Rome or at any rate to put Paul in the right light with the Jews in Rome. Hence the full account of Paul’s series of defences in Jerusalem, Caesarea, Rome. There may be an element of truth in this idea, but it clearly does not cover the whole purpose of Luke. Others hold that Luke had a dramatic plan to get Paul to Rome as the climax of his campaign to win the Roman Empire to Christ. The book is not a history of all early Christianity. Peter and Paul dominate the atmosphere of the book with Paul as the great hero of Luke. But one can easily see that the work is done with consummate skill. The author is a man of culture, of Christian grace, of literary power. The book pulses with life today.

The Text of the Acts

A special problem arises concerning the text of Acts inasmuch as the Codex Bezae (D) with some other Western support presents a great many additions to the Neutral-Alexandrian text of Aleph A B C. Blass has even proposed the idea that Luke himself issued two editions of the book, an attractive hypothesis that is not generally accepted. J. M. Wilson has published The Acts of the Apostles from Codex Bezae . The whole subject is elaborately treated by J. H. Ropes in Vol. III, The Text of Acts in Part I of The Beginnings of Christianity . Besides thorough discussion of all the problems of text involved Ropes gives the text of the Vatican Codex (B) on the left page and that of Codex Bezae (D) on the right, making comparison easy. Blass’s ideas appear in his Acta Apostolorum .

JFB: Acts (Book Introduction)

THIS book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we see the corn of wheat falling into the ground and dying: in the Acts we see it bringing forth much fruit (Joh 12:24). There we see Christ purchasing the Church with His own blood: here we see the Church, so purchased, rising into actual existence; first among the Jews of Palestine, and next among the surrounding Gentiles, until it gains a footing in the great capital of the ancient world--sweeping majestically from Jerusalem to Rome. Nor is this book of less value as an Introduction to the Epistles which follow it, than as a Sequel to the Gospels which precede it. For without this history the Epistles of the New Testament--presupposing, as they do, the historical circumstances of the parties addressed, and deriving from these so much of their freshness, point, and force--would in no respect be what they now are, and would in a number of places be scarcely intelligible.

The genuineness, authenticity, and canonical authority of this book were never called in question within the ancient Church. It stands immediately after the Gospels, in the catalogues of the Homologoumena, or universally acknowledged books of the New Testament (see Introduction to our larger Commentary, Vol. V, pp. iv, v). It was rejected, indeed, by certain heretical sects in the second and third centuries--by the Ebionites, the Severians (see EUSEBIUS, Ecclesiastical History, 4.29), the Marcionites, and the Manicheans: but the totally uncritical character of their objections (see Introduction above referred to, pp. xiii, xiv) not only deprives them of all weight, but indirectly shows on what solid grounds the Christian Church had all along proceeded in recognizing this book.

In our day, however, its authenticity has, like that of all the leading books of the New Testament, been made the subject of keen and protracted controversy. DE WETTE, while admitting Luke to be the author of the entire work, pronounces the earlier portion of it to have been drawn up from unreliable sources (New-Testament Introduction, 2a, 2C). But the Tubingen school, with BAUR at their head, have gone much farther. As their fantastic theory of the post-Joannean date of the Gospels could not pretend even to a hearing so long as the authenticity of the Acts of the Apostles remained unshaken, they contend that the earlier portion of this work can be shown to be unworthy of credit, while the latter portion is in flat contradiction to the Epistle to the Galatians--which this school regard as unassailable--and bears internal evidence of being a designed distortion of facts for the purpose of setting up the catholic form which Paul gave to Christianity in opposition to the narrow Judaic but original form of it which Peter preached, and which after the death of the apostles was held exclusively by the sect of the Ebionites. It is painful to think that anyone should have spent so many years, and, aided by learned and acute disciples in different parts of the argument, should have expended so much learning, research, and ingenuity in attempting to build up a hypothesis regarding the origination of the leading books of the New Testament which outrages all the principles of sober criticism and legitimate evidence. As a school, this party at length broke up: its head, after living to find himself the sole defender of the theory as a whole, left this earthly scene complaining of desertion. While some of his associates have abandoned such heartless studies altogether for the more congenial pursuits of philosophy, others have modified their attacks on the historical truth of the New Testament records, retreating into positions into which it is not worth while to follow them, while others still have been gradually approximating to sound principles. The one compensation for all this mischief is the rich additions to the apologetical and critical literature of the books of the New Testament, and the earliest history of the Christian Church, which it has drawn from the pens of THIERSCH, EBRARD, and many others. Any allusions which it may be necessary for us to make to the assertions of this school will be made in connection with the passages to which they relate--in Acts, First Corinthians, and Galatians.

The manifest connection between this book and the third Gospel--of which it professes to be simply the continuation by the same author--and the striking similarity which marks the style of both productions, leave no room to doubt that the early Church was right in ascribing it with one consent to Luke. The difficulty which some fastidious critics have made about the sources of the earlier portion of the history has no solid ground. That the historian himself was an eye-witness of the earliest scenes--as HUG concludes from the circumstantiality of the narrative--is altogether improbable: but there were hundreds of eye-witnesses of some of the scenes, and enough of all the rest, to give to the historian, partly by oral, partly by written testimony, all the details which he has embodied so graphically in his history; and it will appear, we trust, from the commentary, that De Wette's complaints of confusion, contradiction, and error in this portion are without foundation. The same critic, and one or two others, would ascribe to Timothy those later portions of the book in which the historian speaks in the first person plural--"we"; supposing him to have taken notes of all that passed under his own eye, which Luke embodied in his history just as they stood. It is impossible here to refute this gratuitous hypothesis in detail; but the reader will find it done by EBRARD (The Gospel History, sect. 110, Clark's translation; sect. 127 of the original work, Wissenschaftliche Kritik der Evangelische Geschichte, 1850), and by DAVIDSON (Introduction to New Testament, Vol. II, pp. 9-21).

The undesigned coincidences between this History and the Apostolic Epistles have been brought out and handled, as an argument for the truth of the facts thus attested, with unrivalled felicity by PALEY in his Horæ Paulinæ, to which Mr. BIRKS has made a number of ingenious additions in his Horæ Apostolicæ. Exception has been taken to some of these by JOWETT (St. Paul's Epistles, Vol. I, pp. 108 ff.), not without a measure of reason in certain cases--for our day, at least--though even he admits that in this line of evidence the work of PALEY, taken as a whole, is unassailable.

Much has been written about the object of this history. Certainly "the Acts of the Apostles" are but very partially recorded. But for this title the historian is not responsible. Between the two extremes--of supposing that the work has no plan at all, and that it is constructed on an elaborate and complex plan, we shall probably be as near the truth as is necessary if we take the design to be to record the diffusion of Christianity and the rise of the Christian Church, first among the Jews of Palestine, the seat of the ancient Faith, and next among the surrounding Gentiles, with Antioch for its headquarters, until, finally, it is seen waving over imperial Rome, foretokening its universal triumph. In this view of it, there is no difficulty in accounting for the almost exclusive place which it gives to the labors of Peter in the first instance, and the all but entire disappearance from the history both of him and of the rest of the Twelve after the great apostle of the Gentiles came upon the stage--like the lesser lights on the rise of the great luminary.

JFB: Acts (Outline)

• INTRODUCTION--LAST DAYS OF OUR LORD UPON EARTH--HIS ASCENSION. (Act 1:1-11)
• RETURN OF THE ELEVEN TO JERUSALEM--PROCEEDINGS IN THE UPPER ROOM TILL PENTECOST. (Act 1:12-26)
• DESCENT OF THE SPIRIT--THE DISCIPLES SPEAK WITH TONGUES--AMAZEMENT OF THE MULTITUDE. (Act 2:1-13)
• PETER FOR THE FIRST TIME, PUBLICLY PREACHES CHRIST. (Acts 2:14-36)
• BEAUTIFUL BEGINNINGS OF THE CHRISTIAN CHURCH. (Act 2:41-47)
• PETER AND JOHN DISMISSED FROM THE SAMHEDRIM, REPORT THE PROCEEDINGS TO THE ASSEMBLED DISCIPLES--THEY ENGAGE IN PRAYER--THE ASTONISHING ANSWER AND RESULTS. (Act 4:23-37)
• ANANIAS AND SAPPHIRA. (Act 5:1-11)
• THE PROGRESS OF THE NEW CAUSE LEADS TO THE ARREST OF THE APOSTLES--THEY ARE MIRACULOUSLY DELIVERED FROM PRISON, RESUME THEIR TEACHING, BUT ALLOW THEMSELVES TO BE CONDUCTED BEFORE THE SAMHEDRIM. (Act 5:12-26)
• SECOND APPEARANCE AND TESTIMONY BEFORE THE SAMHEDRIM--ITS RAGE CALMED BY GAMALIEL--BEING DISMISSED, THEY DEPART REJOICING, AND CONTINUE THEIR PREACHING. (Acts 5:27-42)
• FIRST ELECTION OF DEACONS. (Act 6:1-7)
• STEPHEN ARRAIGNED BEFORE THE SAMHEDRIM. (Act 6:8-15)
• DEFENSE AND MARTYRDOM OF STEPHEN. (Acts 7:1-60)
• PERSECUTION CONTINUED, IN WHICH SAUL TAKES A PROMINENT PART--HOW OVERRULED FOR GOOD. (Act 8:1-4)
• SUCCESS OF PHILIP'S PREACHING IN SAMARIA--CASE OF SIMON MAGUS. (Acts 8:5-25)
• THE ETHIOPIAN EUNUCH. (Act 8:26-40)
• CONVERSION OF SAUL, AND BEGINNINGS OF HIS MINISTRY. (Acts 9:1-25)
• SAUL'S FIRST VISIT TO JERUSALEM AFTER HIS CONVERSION. (Act 9:26-31)
• FLOURISHING STATE OF THE CHURCH IN PALESTINE AT THIS TIME. (Act 9:31)
• PETER HEALS ENEAS AT LYDDA AND RAISES TABITHA TO LIFE AT JOPPA. (Act 9:32-43)
• ACCESSION AND BAPTISM OF CORNELIUS AND HIS PARTY; OR, THE FIRST-FRUITS OF THE GENTILES. (Acts 10:1-48)
• THE GOSPEL BEING PREACHED TO GENTILES AT ANTIOCH ALSO BARNABAS IS SENT THITHER FROM JERUSALEM, WHO HAILS THEIR ACCESSION AND LABORS AMONG THEM. (Act 11:19-24)
• BARNABAS, FINDING THE WORK IN ANTIOCH TOO MUCH FOR HIM, GOES TO TARSUS FOR SAUL--THEY LABOR THERE TOGETHER FOR A WHOLE YEAR WITH MUCH SUCCESS, AND ANTIOCH BECOMES THE HONORED BIRTHPLACE OF THE TERM CHRISTIAN. (Act 11:25-26)
• BY OCCASION OF A FAMINE BARNABAS AND SAUL RETURN TO JERUSALEM WITH A CONTRIBUTION FOR THE RELIEF OF THEIR SUFFERING BRETHREN. (Act 11:27-30)
• PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I--MARTYRDOM OF JAMES AND MIRACULOUS DELIVERANCE OF PETER. (Acts 12:1-19)
• HEROD'S MISERABLE END--GROWING SUCCESS OF THE GOSPEL--BARNABAS AND SAUL RETURN TO ANTIOCH. (Act 12:20-25)
• BARNABAS AND SAUL, DIVINELY CALLED TO LABOR AMONG THE GENTILES, ARE SET APART AND SENT FORTH BY THE CHURCH AT ANTIOCH. (Act 13:1-3)
• ARRIVING IN CYPRUS THEY PREACH IN THE SYNAGOGUES OF SALAMIS--AT PAPHOS, ELYMAS IS STRUCK BLIND, AND THE GOVERNOR OF THE ISLAND IS CONVERTED. (Act 13:4-12)
• AT PERGA JOHN MARK FORSAKES THEM--AT ANTIOCH IN PISIDIA, PAUL PREACHES WITH GLORIOUS EFFECT--THE JEWS, ENRAGED, EXPEL THEM OUT OF THEM COASTS. (Acts 13:13-52)
• MEETING WITH SIMILAR SUCCESS AND SIMILAR OPPOSITION AT ICONIUM, PAUL AND BARNABAS FLEE FOR THEIR LIVES TO LYSTRA AND DERBE, AND PREACH THERE. (Act 14:1-7)
• AT LYSTRA PAUL HEALING A CRIPPLE, THE PEOPLE ARE SCARCE RESTRAINED FROM SACRIFICING TO THEM AS GODS, BUT AFTERWARDS, THEIR MINDS BEING POISONED, THEY STONE PAUL, LEAVING HIM FOR DEAD--WITHDRAWING TO DERBE, THEY PREACH AND TEACH THERE. (Act 14:8-21)
• COUNCIL AT JERUSALEM TO DECIDE ON THE NECESSITY OF CIRCUMCISION FOR THE GENTILE CONVERTS. (Acts 15:1-35)
• DISSENSION BETWEEN PAUL AND BARNABAS--THEY PART COMPANY TO PROSECUTE SEPARATE MISSIONARY TOURS. (Act 15:36-46)
• THEY BREAK NEW GROUND IN PHRYGIA AND GALATIA--THEIR COURSE IN THAT DIRECTION BEING MYSTERIOUSLY HEDGED UP, THEY TRAVEL WESTWARD TO TROAS, WHERE THEY ARE DIVINELY DIRECTED TO MACEDONIA--THE HISTORIAN HIMSELF HERE JOINING THE MISSIONARY PARTY, THEY EMBARK FOR NEAPOLIS, AND REACH PHILIPPI. (Act 16:6-12)
• AT THESSALONICA THE SUCCESS OF PAUL'S PREACHING ENDANGERING HIS LIFE, HE IS DESPATCHED BY NIGHT TO BEREA, WHERE HIS MESSAGE MEETS WITH ENLIGHTENED ACCEPTANCE--A HOSTILE MOVEMENT FROM THESSALONICA OCCASIONS HIS SUDDEN DEPARTURE FROM BEREA--HE ARRIVES AT ATHENS. (Act 17:1-15)
• PAUL AT ATHENS. (Acts 17:16-34)
• PAUL'S ARRIVAL AND LABORS AT CORINTH, WHERE HE IS REJOINED BY SILAS AND TIMOTHY, AND, UNDER DIVINE ENCOURAGEMENT, MAKES A LONG STAY--AT LENGTH, RETRACING HIS STEPS, BY EPHESUS, CÆSAREA, AND JERUSALEM, HE RETURNS FOR THE LAST TIME TO ANTIOCH, THUS COMPLETING HIS SECOND MISSIONARY JOURNEY. (Acts 18:1-22)
• PAUL'S THIRD AND LAST MISSIONARY JOURNEY--HE VISITS THE CHURCHES OF GALATIA AND PHRYGIA. (Acts 18:23-21:16)
• EPISODE CONCERNING APOLLOS AT EPHESUS AND IN ACHAIA. (Act 18:24-28)
• SIGNAL SUCCESS OF PAUL AT EPHESUS. (Acts 19:1-41)
• PAUL FULFILS HIS PURPOSE OF PROCEEDING AGAIN TO MACEDONIA AND GREECE--RETURNING THENCE, ON HIS ROUTE FOR JERUSALEM, HE REVISITS PHILIPPI AND TROAS--HIS MINISTRATIONS AT TROAS. (Act 20:1-12)
• CONTINUING HIS ROUTE TO JERUSALEM HE REACHES MILETUS, WHENCE HE SENDS FOR THE ELDERS OF EPHESUS--HIS FAREWELL ADDRESS TO THEM. (Acts 20:13-38)
• SAILING FROM EPHESUS, THEY LAND AT TYRE, AND THENCE SAILING TO PTOLEMAIS, THEY PROCEED BY LAND TO CÆSAREA AND JERUSALEM. (Acts 21:1-16)
• PAUL REPORTS THE EVENTS OF HIS THIRD MISSIONARY JOURNEY--IN THE TEMPLE, PURIFYING HIMSELF FROM A JEWISH VOW, HE IS SEIZED BY A MOB AND BEATEN TO THE DANGER OF HIS LIFE--THE UPROAR BECOMING UNIVERSAL, THE ROMAN COMMANDANT HAS HIM BROUGHT IN CHAINS TO THE FORTRESS, FROM THE STAIRS OF WHICH HE IS PERMITTED TO ADDRESS THE PEOPLE. (Acts 21:17-40)
• PAUL'S DEFENSE FROM THE STAIRS OF THE FORTRESS--THE RAGE OF THE AUDIENCE BURSTING FORTH, THE COMMANDANT HAS HIM BROUGHT INTO THE FORT TO BE EXAMINED BY SCOURGING, BUT LEARNING THAT HE IS A ROMAN, HE ORDERS HIS RELEASE AND COMMANDS THE SAMHEDRIM TO TRY HIM. (Acts 22:1-30)
• PAUL'S DEFENSE BEFORE THE SAMHEDRIM DIVIDES THE RIVAL FACTIONS, FROM WHOSE VIOLENCE THE COMMANDANT HAS THE APOSTLE REMOVED INTO THE FORTRESS. (Act 23:1-10)
• IN THE FORTRESS PAUL IS CHEERED BY A NIGHT VISION--AN INFAMOUS CONSPIRACY TO ASSASSINATE HIM IS PROVIDENTIALLY DEFEATED, AND HE IS DESPATCHED BY NIGHT WITH A LETTER FROM THE COMMANDANT TO FELIX AT CÆSAREA, BY WHOM ARRANGEMENTS ARE MADE FOR A HEARING OF HIS CAUSE. (Acts 23:11-35)
• PAUL, ACCUSED BY A PROFESSIONAL PLEADER BEFORE FELIX, MAKES HIS DEFENSE, AND IS REMANDED FOR A FURTHER HEARING. AT A PRIVATE INTERVIEW FELIX TREMBLES UNDER PAUL'S PREACHING, BUT KEEPS HIM PRISONER FOR TWO YEARS, WHEN HE WAS SUCCEEDED BY FESTUS. (Acts 24:1-27)
• FESTUS, COMING TO JERUSALEM, DECLINES TO HAVE PAUL BROUGHT THITHER FOR JUDGMENT, BUT GIVES THE PARTIES A HEARING ON HIS RETURN TO CÆSAREA--ON FESTUS ASKING THE APOSTLE IF HE WOULD GO TO JERUSALEM FOR ANOTHER HEARING BEFORE HIM, HE IS CONSTRAINED IN JUSTICE TO HIS CAUSE TO APPEAL TO THE EMPEROR. (Act 25:1-12)
• HEROD AGRIPPA II ON A VISIT TO FESTUS, BEING CONSULTED BY HIM ON PAUL'S CASE, DESIRES TO HEAR THE APOSTLE, WHO IS ACCORDINGLY BROUGHT FORTH. (Act 25:13-27)
• PAUL'S DEFENSE OF HIMSELF BEFORE KING AGRIPPA, WHO PRONOUNCES HIM INNOCENT, BUT CONCLUDES THAT THE APPEAL TO CÆSAR MUST BE CARRIED OUT. (Acts 26:1-32)
• THE VOYAGE TO ITALY--THE SHIPWRECK AND SAFE LANDING AT MALTA. (Acts 27:1-44)
• THE WINTERING AT MALTA, AND NOTABLE OCCURRENCES THERE--PROSECUTION OF THE VOYAGE TO ITALY AS FAR AS PUTEOLI, AND LAND JOURNEY THENCE TO ROME--SUMMARY OF THE APOSTLE'S LABORS THERE FOR THE TWO FOLLOWING YEARS. (Acts 28:1-31)
• PAUL AND BARNABAS RETRACE THEIR STEPS, RETURN TO ANTIOCH IN SYRIA, AND THUS COMPLETE THEIR FIRST MISSIONARY JOURNEY. (Act 14:21-28)
• VISITATION OF THE CHURCHES FORMERLY ESTABLISHED, TIMOTHEUS HERE JOINING THE MISSIONARY PARTY. (Acts 15:41-16:5)
• AT PHILIPPI, LYDIA IS GAINED AND WITH HER HOUSEHOLD BAPTIZED--AN EVIL SPIRIT IS EXPELLED, PAUL AND SILAS ARE SCOURGED, IMPRISONED, AND MANACLED, BUT MIRACULOUSLY SET FREE, AND THE JAILER WITH ALL HIS HOUSEHOLD CONVERTED AND BAPTIZED. (Act 16:12-34)

TSK: Acts (Book Introduction)

The Acts of the Apostles is a most valuable portion of Divine revelation; and, independently of its universal reception in the Christian church, as an authentic and inspired production, it bears the most satisfactory internal evidence of its authenticity and truth. St. Luke’s long attendance upon St. Paul, and his having been an eyewitness of many of the facts which he has recorded, independently of his Divine inspiration, render him a most suitable and credible historian; and his medical knowledge, for he is allowed to have been a physician, enabled him both to form a proper judgment of the miraculous cures which were performed by St. Paul, and to give an authentic and circumstantial detail of them. The plainness and simplicity of the narrative are also strong circumstances in its favour. The history of the Acts is one of the most important parts of the Sacred History, for without it neither the Gospels nor Epistles could have been so clearly understood; but by the aid of it the whole scheme of the Christian revelation is set before us in a clear and easy view.

TSK: Acts 7 (Chapter Introduction)

Overview

Act 7:1, Stephen, permitted to answer to the accusation of blasphemy, Act 7:2, shows that Abraham worshipped God rightly, and how God chose the fathers, Act 7:20. before Moses was born, and before the tabernacle and temple were built; Act 7:37, that Moses himself witnessed of Christ; Act 7:44, and that all outward ceremonies were ordained, according to the heavenly pattern, to last but for a time; Act 7:51, reprehending their rebellion, and murdering of Christ, the Just One, whom the prophets foretold should come into the world; Act 7:54, Whereupon they stone him to death, who commends his soul to Jesus, and humbly prays for them.

Poole: Acts 7 (Chapter Introduction)

CHAPTER 7

MHCC: Acts (Book Introduction)

This book unites the Gospels to the Epistles. It contains many particulars concerning the apostles Peter and Paul, and of the Christian church from the ascension of our Saviour to the arrival of St. Paul at Rome, a space of about thirty years. St. Luke was the writer of this book; he was present at many of the events he relates, and attended Paul to Rome. But the narrative does not afford a complete history of the church during the time to which it refers, nor even of St. Paul's life. The object of the book has been considered to be, 1. To relate in what manner the gifts of the Holy Spirit were communicated on the day of Pentecost, and the miracles performed by the apostles, to confirm the truth of Christianity, as showing that Christ's declarations were really fulfilled. 2. To prove the claim of the Gentiles to be admitted into the church of Christ. This is shown by much of the contents of the book. A large portion of the Acts is occupied by the discourses or sermons of various persons, the language and manner of which differ, and all of which will be found according to the persons by whom they were delivered, and the occasions on which they were spoken. It seems that most of these discourses are only the substance of what was actually delivered. They relate nevertheless fully to Jesus as the Christ, the anointed Messiah.

MHCC: Acts 7 (Chapter Introduction)

(v. 1-50) Stephen's defence.

(Act 7:51-53) Stephen reproves the Jews for the death of Christ.

(Act 7:54-60) The martyrdom of Stephen.

Matthew Henry: Acts (Book Introduction)

An Exposition, with Practical Observations, of The Acts of the Apostles

We have with an abundant satisfaction seen the foundation of our holy religion laid in the history of our blessed Saviour, its great author, which was related and left upon record by four several inspired writers, who all agree in this sacred truth, and the incontestable proofs of it, that Jesus is the Christ, the Son of the living God. Upon this rock the Christian church is built. How it began to be built upon this rock comes next to be related in this book which we have now before us, and of this we have the testimony only of one witness; for the matters of fact concerning Christ were much more necessary to be fully related and attested than those concerning the apostles. Had Infinite Wisdom seen fit, we might have had as many books of the Acts of the Apostles as we have gospels, nay, as we might have had gospels: but, for fear of over-burdening the world (Joh 21:25), we have sufficient to answer the end, if we will but make use of it. The history of this book (which was always received as a part of the sacred canon) may be considered.

I. As looking back to the preceding gospels, giving light to them, and greatly assisting our faith in them. The promises there made we here find made good, particularly the great promises of the descent of the Holy Ghost, and his wonderful operations, both on the apostles (whom here in a few days we find quite other men than what the gospels left them; no longer weak-headed and weak-hearted, but able to say that which then they were not able to bear (Joh 16:12) as bold as lions to face those hardships at the thought of which they then trembled as lambs), and also with the apostles, making the word mighty to the pulling down of Satan's strong holds, which had been before comparatively preached in vain. The commission there granted to the apostles we here find executed, and the powers there lodged in them we here find exerted in miracles wrought on the bodies of people - miracles of mercy, restoring sick bodies to health and dead bodies to life - miracles of judgment, striking rebels blind or dead; and much greater miracles wrought on the minds of people, in conferring spiritual gifts upon them, both of understanding and utterance; and this in pursuance of Christ's purposes, and in performance of his promises, which we had in the gospels. The proofs of Christ's resurrection with which the gospels closed are here abundantly corroborated, not only by the constant and undaunted testimony of those that conversed with him after he arose (who had all deserted him, and one of them denied him, and would not otherwise have been rallied again but by his resurrection, but must have been irretrievably dispersed, and yet by that were enabled to own him more resolutely than ever, in defiance of bonds and deaths), but by the working of the Spirit with that testimony for the conversion of multitudes to the faith of Christ, according to the word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the last, should be the most convincing proof of his divine mission. Christ had told his disciples that they should be his witnesses, and this book brings them in witnessing for him, - that they should be fishers of men, and here we have them enclosing multitudes in the gospel-net, - that they should be the lights of the world, and here we have the world enlightened by them; but that day - spring from on high the first appearing of which we there discerned we here find shining more and more. The corn of wheat, which there fell to the ground, here springs up and bears much fruit; the grain of mustard-seed there is here a great tree; and the kingdom of heaven, which was then at hand, is here set up. Christ's predictions of the virulent persecutions which the preachers of the gospel should be afflicted with (though one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary supports and comforts under their sufferings. Thus, as the latter part of the history of the Old Testament verifies the promises made to the fathers of the former part (as appears by that famous and solemn acknowledgment of Solomon's, which runs like a receipt in full, 1Ki 8:56, There has not failed one word of all his good promises which he promised by the hand of Moses his servant ), so this latter part of the history of the New Testament exactly answers to the world of Christ in the former part of it: and thus they mutually confirm and illustrate each other.

II. As looking forward to the following epistles, which are an explication of the gospels, which open the mysteries of Christ's death and resurrection, the history of which we had in the gospels. This book introduces them and is a key to them, as the history of David is to David's psalms. We are members of the Christian church, that tabernacle of God among men, and it is our honour and privilege that we are so. Now this book gives us an account of the framing and rearing of that tabernacle. The four gospels showed us how the foundation of that house was laid; this shows us how the superstructure began to be raised, 1. Among the Jews and Samaritans, which we have an account of in the former part of this book. 2. Among the Gentiles, which we have an account of in the latter part: from thence, and downward to our own day, we find the Christian church subsisting in a visible profession of faith in Christ, as the Son of God and Saviour of the world, made by his baptized disciples, incorporated into religious societies, statedly meeting in religious assemblies, attending on the apostles' doctrine, and joining in prayers and the breaking of bread, under the guidance and presidency of men that gave themselves to prayer and the ministry of the word, and in a spiritual communion with all in every place that do likewise. Such a body as this thee is now in the world, which we belong to: and, to our great satisfaction and honour, in this book we find the rise and origin of it, vastly different from the Jewish church, and erected upon its ruins; but undeniably appearing to be of God, and not of man. With what confidence and comfort may we proceed in, and adhere to, our Christian profession, as far as we find it agrees with this pattern in the mount, to which we ought religiously to conform and confine ourselves!

Two things more are to be observed concerning this book: - (1.) The penman of it. It was written by Luke, who wrote the third of the four gospels, which bears his name; and who (as the learned Dr. Whitby shows) was, very probably, one of the seventy disciples, whose commission (Luk 10:1, etc.) was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his services and sufferings. Only Luke is with me, 2Ti 4:11. We may know by his style in the latter part of this book when and where he was with him, for then he writes, We did so and so, as Act 16:10; Act 20:6; and thenceforward to the end of the book. He was with Paul in his dangerous voyage to Rome, when he was carried thither a prisoner, was with him when from his prison there he wrote his epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant to him; for the history concludes with St. Paul's preaching there in his own hired house. (2.) The title of it: The Acts of the Apostles; of the holy Apostles, so the Greek copies generally read it, and so they are called, Rev 18:20, Rejoice over her you holy apostles. One copy inscribes it, The Acts of the Apostles by Luke the Evangelist. [1.] It is the history of the apostles; yet there is in it the history of Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were endued with the same Spirit, and employed in the same work; and, of those that were apostles, it is the history of Peter and Paul only that is here recorded (and Paul was now of the twelve), Peter the apostle of the circumcision, and Paul the apostles of the Gentiles, Gal 2:7. But this suffices as a specimen of what the rest did in other places, pursuant to their commission, for there were none of them idle; and as we are to think what is related in the gospels concerning Christ sufficient, because Infinite Wisdom thought so, the same we are to think here concerning what is related of the apostles and their labours; for what more is told us from tradition of the labours and sufferings of the apostles, and the churches they planted, is altogether doubtful and uncertain, and what I think we cannot build upon with any satisfaction at all. This is gold, silver, and precious stones, built upon the foundation: that is wood, hay, and stubble. [2.] It is called their acts, or doings; Gesta apostolorum; so some. Praxeis - their practices of the lessons their Master had taught them. The apostles where active men; and though the wonders they did were by the word, yet they are fitly called their acts; they spoke, or rather the Spirit by them spoke, and it was done. The history is filled with their sermons and their sufferings; yet so much did they labour in their preaching, and so voluntarily did they expose themselves to sufferings, and such were their achievements by both, that they may very well be called their acts.

Matthew Henry: Acts 7 (Chapter Introduction)

When our Lord Jesus called his apostles out to be employed in services and sufferings for him, he told them that yet the last should be first, and the first last, which was remarkably fulfilled in St. Stephen and St. Paul, who were both of them late converts, in comparison of the apostles, and yet got the start of them both in services and sufferings; for God, in conferring honours and favours, often crosses hands. In this chapter we have the martyrdom of Stephen, the first martyr of the Christian church, who led the van in the noble army. And therefore his sufferings and death are more largely related than those of any other, for direction and encouragement to all those who are called out to resist unto blood, as he did. Here is, I. His defence of himself before the council, in answer to the matters and things he stood charged with, the scope of which is to show that it was no blasphemy against God, nor any injury at all to the glory of his name, to say that the temple should be destroyed and the customs of the ceremonial law changed. And, 1. He shows this by going over the history of the Old Testament, and observing that God never intended to confine his favours to that place, or that ceremonial law; and that they had no reason to expect he should, for the people of the Jews had always been a provoking people, and had forfeited the privileges of their peculiarity: nay, that that holy place and that law were but figures of good things to come, and it was no disparagement at all to them to say that they must give place to better things (v. 1-50). And then, 2. He applies this to those that prosecuted him, and sat in judgment upon him, sharply reproving them for their wickedness, by which they had brought upon themselves the ruin of their place and nation, and then could not bear to hear of it (Act 7:51-53). II. The putting of him to death by stoning him, and his patient, cheerful, pious submission to it (Act 7:54-60).

Barclay: Acts (Book Introduction)

INTRODUCTION TO THE ACTS OF THE APOSTLES

A Precious Book

In one sense Acts is the most important book in the New Testament. It is the simple truth that if we did not possess Acts, we would have, apart from what we could deduce from the letters of Paul, no information whatever about the early Church.

There are two ways of writing history. There is the way which attempts to trace the course of events from week to week and from day to day; and there is the way which, as it were, opens a series of windows and gives us vivid glimpses of the great moments and personalities of any period. The second way is the way of Acts.

We usually speak of The Acts of the Apostles. But the book neither gives nor claims to give an exhaustive account of the acts of the apostles. Apart from Paul only three apostles are mentioned in it. In Act_12:2 we are told in one brief sentence that James, the brother of John, was executed by Herod. John appears in the narrative, but never speaks. It is only about Peter that the book gives any real information, and very soon, as a leading character, he passes from the scene. In the Greek there is no The before Acts; the correct title is Acts of Apostolic Men; and what Acts aims to do is to give us a series of typical exploits of the heroic figures of the early Church.

The Writer Of The Book

Although the book never says so, from the earliest times Luke has been held to be its writer. About Luke we really know very little; there are only three references to him in the New Testament--Col_4:14 , Phm_1:24 , 2Ti_4:11 . From these we can say two things for sure. First, Luke was a doctor; second, he was one of Paulmost valued helpers and most loyal friends, for he was a companion of his in his last imprisonment. We can deduce the fact that he was a Gentile. Col_4:11 concludes a list of mentions and greetings from those who are of the circumcision, that is, from Jews; Col_4:12 begins a new list and we naturally conclude that the new list is of Gentiles. So then we have the very interesting fact that Luke is the only Gentile author in the New Testament.

We could have guessed that Luke was a doctor because of his instinctive use of medical words. In Luk_4:35 , in telling of the man who had the spirit of an unclean devil, he says "when the devil had thrown him down" and uses the correct medical word for convulsions. In Luk_9:38 when he draws the picture of the man who asked Jesus, "I beg you to look upon my son" he employs the conventional word for a doctor paying a visit to a patient. The most interesting example is in the saying about the camel and the needleeye. All three synoptic writers give us that saying (Mat_19:24 ; Mar_10:25 ; Luk_18:25 ). For needle both Mark and Matthew use the Greek raphis (G4476), the ordinary word for a tailoror a household needle. Luke alone uses belone, the technical word for a surgeonneedle. Luke was a doctor and a doctorwords came most naturally to his pen.

The Recipient Of The Book

Luke wrote both his gospel and Acts to a man called Theophilus (Luk_1:3 ; Act_1:1 ). We can only guess who Theophilus was. Luk_1:3 calls him "most excellent Theophilus." The phrase really means "your excellency," and indicates a man high up in the service of the Roman government. There are three possibilities.

(i) Just possibly Theophilus is not a real name at all. In those days it might well be dangerous to be a Christian. Theophilus comes from two Greek words, theos (G2316) which means God and philein (G5368) which means to love. It may be that Luke wrote to a lover of God whose real name he did not mention for safetysake.

(ii) If Theophilus was a real person, he must have been a high government official. Perhaps Luke wrote to show him that Christianity was a lovely thing and that Christians were good people. Maybe his writing was an attempt to persuade a government official not to persecute the Christians.

(iii) There is a more romantic theory than either of these based on the facts that Luke was a doctor and that doctors in the ancient days were often slaves. It has been conjectured that Luke was the doctor of Theophilus, that Theophilus had been gravely ill, that by Lukeskill and devotion he was brought back to health, and that in gratitude he gave Luke his freedom. Then, it may be, Luke wished to show how grateful he was for this gift; and since the most precious thing he had was the story of Jesus, he wrote it down and sent it to his benefactor.

LukeAim In Writing Acts

When a man writes a book he does so for a reason, and maybe for more than one. Let us consider now why Luke wrote Acts.

(i) One of his reasons was to commend Christianity to the Roman government.

Again and again he goes out of his way to show how courteous Roman magistrates were to Paul. In Act_13:12 Sergius Paulus, the governor of Cyprus, becomes a Christian. In Act_18:12 Gallio is absolutely impartial in Corinth. In Act_16:35 . the magistrates at Philippi discover their mistake and apologize publicly to Paul. In Act_19:31 the Asiarchs in Ephesus are shown to be concerned that no harm should come to Paul. Luke was pointing out that in the years before he wrote Roman officials had often been well-disposed and always just to Christianity.

Further, Luke takes pains to show that the Christians were good and loyal citizens. and had always been regarded as such. In Act_18:14 Gallio declares that there is no question of wickedness or villainy. In Act_19:37 the secretary of Ephesus gives the Christians a good testimonial. In Act_23:29 Claudius Lysias is careful to say that he has nothing against Paul. In Act_25:25 Festus declares that Paul has done nothing worthy of death, and in the same chapter Festus and Agrippa agree that Paul might well have been released had he not appealed to Caesar.

Luke was writing in the days when Christians were disliked and persecuted; and he told his story in such a way as to show that the Roman magistrates had always been perfectly fair to Christianity and that they had never regarded the Christians as evil men. In fact, the very interesting suggestion has been made that Acts is nothing other than the brief prepared for Pauldefense when he stood his trial before the Roman Emperor.

(ii) One of Lukeaims was to show that Christianity was for all men of every country.

This was one of the things the Jews found it hard to grasp. They had the idea that they were Godchosen people and that God had no use for any other nation. Luke sets out to prove otherwise. He shows Philip preaching to the Samaritans; he shows Stephen making Christianity universal and being killed for it; he shows Peter accepting Cornelius into the Church; he shows the Christians preaching to the Gentiles at Antioch; he shows Paul travelling far and wide winning men of all kinds for Christ; and in Ac 15 he shows the Church making the great decision to accept the Gentiles on equal terms with the Jews.

(iii) But these were merely secondary aims. Lukechief purpose is set out in the words of the Risen Christ in Luk_1:8 , "You shall be my witnesses in Jerusalem and in all Judaea and Samaria and to the end of the earth." It was to show the expansion of Christianity, to show how that religion which began in a little corner of Palestine had in not much more than thirty years reached Rome.

C. H. Turner has pointed out that Acts falls into six panels, each ending with what might be called a progress report. The six panels are:

(a) Ac 1-5; Act_6:1-7 ; this tells of the church at Jerusalem and the preaching of Peter; and it finishes with the summary, "The word of God increased; and the number of the disciples multiplied greatly in Jerusalem; and a great many of the priests were obedient to the faith."

(b) Act_6:8-15 ; Ac 7-8; Act_9:1-31 ; this describes the spread of Christianity through Palestine and the martyrdom of Stephen, followed by the preaching in Samaria. It ends with the summary, "So the Church throughout all Judaea and Galilee and Samaria had peace and was built up; and, walking in the fear of the Lord and in the comfort of the Holy Spirit, it was multiplied."

(c) Act_9:32-43 ; Ac 10-11; Act_12:1-24 ; this includes the conversion of Paul, the extension of the Church to Antioch, and the reception of Cornelius, the Gentile, into the Church by Peter. Its summary is, "The word of God grew and multiplied."

(d) Act_12:25 ; Ac 13-15; Act_16:1-5 ; this tells of the extension of the Church through Asia Minor and the preaching tour of Galatia. It ends, "So the churches were strengthened in the faith, and they increased in numbers daily."

(e) Act_16:6-40 ; Ac 17-18; Act_19:1-20 ; this relates the extension of the Church to Europe and the work of Paul in great Gentile cities like Corinth and Ephesus. Its summary runs, "So the word of the Lord grew and prevailed mightily."

(j) Act_19:21-41 ; Ac 20-28; this tells of the arrival of Paul in Rome and his imprisonment there. It ends with the picture of Paul "preaching the kingdom of God and teaching about the Lord Jesus Christ quite openly and unhindered."

This plan of Acts answers its most puzzling question, why does it finish where it does? It finishes with Paul in prison awaiting judgment. We would so much have liked to know what happened to him and the end is wrapped in mystery. But Luke stopped there because his purpose was accomplished; he had shown how Christianity began in Jerusalem and swept across the world until it reached Rome. A great New Testament scholar has said that the title of Acts might be, "How they brought the Good News from Jerusalem to Rome."

LukeSources

Luke was an historian, and the sources from which an historian draws his information is all important. Where then did Luke get his facts? In this connection Acts falls into two parts.

(i) There are the first fifteen chapters, of whose events Luke had no personal knowledge. He very likely had access to two sources.

(a) There were the records of the local churches. They may never have been set down in writing but the churches had their stories. In this section we can distinguish three records. There is the record of the Jerusalem church which we find in Ac 1-5 and in Ac 15-16. There is the record of the church at Caesarea which covers Act_8:26-40 , Act_9:31-43 and Act_10:1-48 . There is the record of the church at Antioch which includes Act_11:19-30 , Act_12:25 , Ac 13 and Act_14:1-28 .

(b) Very likely there were cycles of stories which were the Acts of Peter, the Acts of John, the Acts of Philip and the Acts of Stephen. Beyond a doubt Lukefriendship with Paul would bring him into touch with all the great men of all the churches and all their stories would be at his disposal.

(ii) There is Ac 16-28. Of much of this section Luke had personal knowledge. When we read Acts carefully we notice a strange thing. Most of the time Lukenarrative is in the third person plural; but in certain passages it changes over to the first person plural and "they" becomes "we". The "we" passages are as follows--Acts 16:10-17; Act_20:5-16 ; Act_21:1-18 ; Ac 27 ; Act_28:1-16 . On all these occasions Luke must have been present. He must have kept a travel diary and in these passages we have eye-witness accounts. As for the times when he was not present, many were the hours he must have spent in prison with Paul and many were the stories Paul must have told him. There can have been no great figure Luke did not know and in every case he must have got his story from someone who was there.

When we read Acts we may be quite sure that no historian ever had better sources or used his sources more accurately.

FURTHER READING

Acts

F. F. Bruce, The Book of Acts (NLC; E)

E. Haenchen, Die Apostelgeschichte (G)

F. J. Foakes Jackson and K. Lake, The Beginnings Of Christianity (A five-volume work; especially useful are Vol.

IV, The Commentary and Vol. V, Additional Notes)

W. Neil, The Acts of the Apostles (NCB; E)

Abbreviations

NCB: New Century Bible

NLC: New London Commentary

E: English Text

G: Greek Text

Barclay: Acts 7 (Chapter Introduction)

Stephen's Defence (Act_7:1-7)

The Man Who Came Out (Act_7:1-7 Continued)

Down Into Egypt (Act_7:8-16)

The Man Who Never Forgot His Fellow-Countrymen (Act_7:17-36)

A Disobedient People (Act_7:37-53)

The First Of The Martyrs (Act_7:54-60; Act_8:1)

Constable: Acts (Book Introduction)

Introduction

Title

The title "Acts of the Apostles" is very ancient. The Anti-Marcionite Prologue to the Gospel of Luke (150-180 A.D.) contains the oldest reference to the book by this name. The title is a bit misleading, however, because the book contains only a few of the acts of some of the apostles, primarily Peter and Paul.

Writer

Two lines of argument lead to the conclusion that Luke, the friend, fellow missionary, and physician of Paul wrote this book under the inspiration of the Holy Spirit. First, there is the internal evidence, the passages written in the first person plural that can refer to Luke (16:10-40; 20:5-21:18; 27:1-28:16). Second, we have external evidence indicating that Luke wrote Acts. This evidence includes references by early church fathers,¹ comments in collections of New Testament books,² and editorial statements in early notes on certain New Testament books.³

Date and place of composition

The date of composition was probably in the early sixties, 60-62 A.D. In view of his emphases Luke probably would have mentioned several important events had they occurred by the time he wrote. These include the destruction of Jerusalem in 70 A.D., Paul's death in 68 A.D., and the Neronian persecution of Christians that began in 64 A.D.

We do not know for sure where Luke was when he wrote Acts. Perhaps he composed it over a period of years drawing on various sources and then put it into its final form in Rome where Paul was in confinement for two years (28:30-31; 60-62 A.D.).

"Fortunately the intelligibility and value of the book are largely independent of a knowledge of the precise situation in which it was written. While the finer points of the interpretation of Acts can still cause intense discussion among scholars, the essential themes of the book are basically clear and simple."⁴

Scope

The events recorded in Acts cover a period of about 30 years beginning with the Lord's ascension in 33 A.D. to Paul's two-year Roman house arrest that ended about 62 A.D.⁵

Purpose

There seems to have been a three-fold purpose for the writing of Acts. As with the other books of the Bible that record history in narrative form, certainly the Holy Spirit had a historical purpose.⁶ He intended to provide an inspired record of selected events that show the spread of the gospel and the church. They branched out from Jerusalem, the center of Judaism where the church began, to Rome, the uttermost part of the Gentile earth.

"Streeter suggested that an alternative title for the book of Acts might be The Road to Rome', for this is indeed the significance of Luke's work. Whatever minor motifs Luke had in mind, such as the establishment of Christianity in men's minds as a constructive and not destructive element in the social order, his main concern was to show that, in God's plan for the renewal of the life of mankind, Jerusalem, the heart of old Israel, was the goal of Stage I [i.e., the Book of Luke], while Rome, the centre of the world, was the goal of Stage II [i.e., the Book of Acts]."⁷

However the fact that Luke included what he did and omitted much other historical data indicates a second theological purpose. He showed how the plans and purposes of God were working out through history. In particular he showed how Jesus Christ was faithfully and irresistibly building His church (Matt. 16:18).⁸ This involved clarifying how God's dealings with humankind had taken a different course because of the Jews' rejection of their Messiah.

Third, Luke evidently had an apologetic purpose in writing. He frequently pointed out the relationship of the church to the Roman state by referring to many Roman officials not one of whom opposed Christianity because of its doctrines or practices. This would have made Acts a powerful defensive tool for the early Christians in their struggle to survive in a hostile pagan environment.⁹

". . . the Acts is to be seen in close literary association with the Gospel [of Luke]. They form two parts of one work, conceived in its final form as a unity, whether or not the original composition of the Gospel took place independently of the plan to produce the two-part work. Although there are other examples of literary compositions in two parts (Josephus, Contra Apionem, is one of the nearest parallels to Luke-Acts in time and cultural context), Luke's work appears to be unique among Christian writings and to have no close secular precedents in its combination of the stories of a religious leader and of his followers."¹⁰

". . . Luke in Acts is not merely concerned to draw a link between the time of Jesus and the time of the early church, as is commonly noticed, but also between the time of Israel and the time of Jesus and His church. Acts insists that the God who was at work in the history of his ancient people, Israel, bringing them salvation, is the same God who is at work in the church."¹¹

Unique features

Acts is the only New Testament book that continues the history begun in the Gospels. It is also an indispensable historical record for understanding the Apostle Paul's epistles; without it we could not understand some of the things he wrote. It is the only Bible book that records the historical transition from Judaism to Christianity. It provides basic information about and insight into the early church. And it challenges every modern Christian.¹²

Structure

Longenecker identified five phenomena about the structure of Acts that the reader needs to recognize to appreciate what Luke sought to communicate.

"1. It begins, like the [Third] Gospel, with an introductory section of distinctly Lukan cast dealing with the constitutive events of the Christian mission (1:1-2:41) before it sets forth the advances of the gospel in Jerusalem, and in all Judea and Samaria, and to the ends of the earth' (1:7).

"2. This introductory section is followed by what appears to be a thematic statement (2:42-47). This material, while often viewed as a summary of what precedes, most probably serves as the thesis paragraph for what follows.

"3. In his presentation of the advance of the Christian mission, Luke follows an essentially geographical outline that moves from Jerusalem (2:42-6:7), through Judea and Samaria (6:8-9:31), on into Palestine-Syria (9:32-12:24), then to the Gentiles in the eastern part of the Roman Empire (12:25-19:20), and finally culminates in Paul's defenses and the entrance of the gospel into Rome (19:21-28:31).

"4. In his presentation, Luke deliberately sets up a number of parallels between the ministry of Peter in the first half of Acts and that of Paul in the last half.¹³

"5. Luke includes six summary statements or progress reports' (6:7; 9:31; 12:24; 16:5; 19:20; and 28:31), each of which seems to conclude its own panel' of material.¹⁴

"Taking all these literary and structural features into account, we may conclude that Luke developed his material in Acts along the following lines:

"Introduction: The Constitutive Events of the Christian Mission (1:1-2:41)

Part I: The Christian Mission to the Jewish World (2:42-12:24)

Panel 1--The Earliest Days of the Church at Jerusalem (2:42-6:7)

Summary Statement: So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith' (6:7).

Panel 2--Critical Events in the Lives of Three Pivotal Figures (6:8-9:31)

Summary Statement: Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord' (9:31).

Panel 3--Advances of the Gospel in Palestine-Syria (9:32-12:24)

Summary Statement: But the word of God continued to increase and spread' (12:24).

Part II: The Christian Mission to the Gentile World (12:25-28:31)

Panel 4--The First Missionary Journey and the Jerusalem Council (12:25-16:5)

Summary Statement: So the churches were strengthened in the faith and grew daily in numbers' (16:5).

Panel 5--Wide Outreach Through Two Missionary Journeys (16:6-19:20)

Summary Statement: In this way the word of the Lord spread widely and grew in power' (19:20).

Panel 6--To Jerusalem and Thence to Rome (19:21-28:31)

Summary Statement: Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ' (28:31)."¹⁵

Message¹⁶

If I were to boil down to one sentence what the Book of Acts is in the Bible to teach us, I would say this.

The message of Acts is that the church of Jesus Christ is God's instrument to glorify Himself in the present age. The subject of the Book of Acts, what is its primary focus of attention, is the church of Jesus Christ.

Acts contains three major revelations regarding the church that I would like to point out.

The first of these concerns is the origin of the church. Jesus Christ created the church.

During His earthly ministry Jesus Christ prepared for the creation of the church. He instructed His disciples with truth they did not fully understand at the time, and He demonstrated for them life that they did not fully appreciate at the time (John 14:6). We have this record in the Gospels.

After His ascension Christ poured out His Holy Spirit on the day of Pentecost. This was the birthday of the church. The baptism of the Spirit did something God had never done before in history. It united believers with Christ in a new relationship as fellow members of the spiritual body of Christ (John 14:17). Believers then shared the life of Christ in a way never before experienced. God united them with Him. The same Spirit of God that indwelt Him now indwells us. The unity of the church is not external: what we believe (creeds), how we organize ourselves (polity), where we meet (culture), etc. It is internal: who indwells us. The basis of our unity in the church goes back to the origin of the church. It began when the Holy Spirit first baptized believers on the day of Pentecost (1 Cor. 12:13; Rom. 8:9).

The second major revelation of the church that we receive in Acts concerns the nature of the church. The church is one with Jesus Christ. That is its nature. It shares one life with its risen Lord.

In Luke's Gospel our writer presented Jesus Christ as the Head of a new race. As Adam was the head of one race, Christ is the last Adam, the Head of a new race. As Adam was the first man, Christ is the second man, the Head of a new race. As the First-born from the dead, Christ is the Head of a new race.

In Acts we see the new race springing from the First-born from the dead. We see the brotherhood of which Christ is the elder Brother. We see the body growing of which Christ is the Head. The spiritual bonds that unite the members of Christ's race are stronger than the physical bonds that unite the members of Adam's race (Matt. 12:47-50). The members of the new race are feeble, faulty, and foolish, but they possess the life of Christ. Christ is manifesting His life through those who have become partakers of His life by Holy Spirit baptism. The nature of the church is that it is one organic whole empowered by the life of Christ. The Holy Spirit has joined us organically to Christ.

The third major revelation of the church that Acts gives us concerns the function of the church. The function of the church is to be the instrument of Jesus Christ, His hands and feet and mouth, to carry out His will in the world. What is the will of Christ? Let me point out three things that Acts emphasizes.

The will of God is the imparting of life where there is death. Jesus Christ ministers divine life through His human instruments. We see Peter, Paul, and all God's other servants in Acts, doing the same kinds of things Jesus did when He walked this earth. They even did the same types of miracles. Christ by His Spirit was working through them (1:1-2). References to their being filled with the Spirit reflect Christ's control of these people as His instruments. He wants to impart life through us too.

The will of God is also the manifestation of light where there is darkness. The light of the gospel shines through Spirit filled believers to bring the lost into the light of God's presence. In Acts we see Christ through the Holy Spirit choosing the persons to whom the gospel would go. We see Him indicating the places where the gospel would reach. We see Him initiating the processes by which the gospel would penetrate the darkness caused by Satan. This is what Christ wants to do today too. He wants to manifest light through us.

Third, the will of God is the production of love where there is apathy, bitterness, and hatred. Christ's love reaches through believers, His instruments, by the Holy Spirit. It produces in the believer love for the Lord, love for the brethren, and love for the world. We see this illustrated in Acts. This is what Christ wants to do through us: produce love.

In summary, these are three great revelations of the church in Acts. As to its origin, Jesus Christ created it (Matt. 16:18). As to its nature, the church is one with Christ (1 Cor. 12:13). As to its function, the church is the instrument of Christ. Rom. 6:13 says, "Present yourselves to God . . . and your members as instruments of righteousness unto God."

Acts also warns us of three major antagonists facing the church.

The first of these is prejudice. Prejudice means prejudging, judging on the basis of limited information.

The outstanding example of this type of opposition in Acts is the unbelieving Jews. They refused to accept the witness of the Christians. They would not tolerate the evidence the Christians presented. They became the major enemies of the church as well as missing the blessings that could have been theirs if they had acknowledged their Messiah. The church faces the same opposition today (e.g., traditional concepts as opposed to Scriptural revelation).

The root cause of this problem is lack of confidence in the Holy Spirit. Prejudice says, "I do not trust what the Holy Spirit has said in Scripture." We must always interpret experience in the light of revelation, not the other way around.

The second antagonist the church faces that Acts identifies is personal interests. By this I mean the desire for something other than the will of God.

There are several examples of this peril in Acts. Ananias and Sapphira wanted a reputation for spirituality as well as spirituality. Simon Magus wanted a supernatural gift for personal glory as well as for the glory of God. Our flesh also tempts us to serve ourselves as well as God. This is compromise.

The root cause of this problem seems to me to be lack of passive yielding to the Holy Spirit. The Spirit does not fill or control us. We are doubleminded.

A third antagonist the church faces that we also see in Acts is pride.

Two men provide perhaps the outstanding examples of this peril: Felix and Agrippa. Their desire for personal prestige determined their response to God's will. Many a person's career goals and ego needs have limited God's use of him.

The cause of this problem is lack of active obedience to the Holy Spirit. When the Spirit through His Word says "Do this," and we refuse, it is because we set our wills against His. That is pride. We need to humble ourselves under the mighty hand of God. In chapter 10 Peter said, "Not me, Lord."

These are three major perils to the church corporately as well as to Christians individually. Luke has warned us of them in Acts. They are major obstacles to Christ's building His church in the world.

Acts also presents three major lessons for the church that it should always keep in view.

First, the church's passion must be the glory of God. This was the driving motive in the lives of Peter, Paul, and the other faithful missionaries and witnesses that Luke recorded in this book. Their passion was not their own personal safety or their physical comfort, or the opportunity to relieve the sufferings of others, or the desire to create better living conditions in the world. They subordinated all these to God's glory in their hearts. We too must commit ourselves to glorifying God above everything else personally and corporately. My goal for this course is that it will glorify God.

Second, the church's governing principle must be loyalty to Christ. Again, the leaders of the early church modelled this for us. They put Christ's interests before their own. They were singleminded in their living. This is the evidence of their being filled with the Spirit. Their primary commitment was to letting His life work in and through them, and to carrying out His work, not their own. How loyal are we to Christ individually and corporately? John the Baptist said, "He must increase, but I must decrease."

Third, the church's power must be the Holy Spirit. The constant references to prayer in Acts show us how conscious the early Christians were of their dependence on God's power. They did not go out in self-confidence but in God-confidence. They called on Him to reveal Christ's life in and through them (4:24-30). They called on Him to direct Christ's works in and through them (12:12; 20:36). We must not only be obedient and yielded to the Holy Spirit but also dependent on Him because He is our power individually and corporately (John 15:5). I'll be praying for you this semester. Please pray for me.

Finally I would like to leave you with three challenges that grow out of the emphases of Acts.

First, what is your motivation? Why do you do what you do? What motivated the Spirit filled believers in Acts was the desire that God get the glory above everything else. Who do you want to get the credit for what you do?

Second, what is your method? How do you do what you do? Our models in Acts cooperated with God so Christ could work through them by His Holy Spirit. This involved having confidence in His revelation, yielding to His will, obeying His Word, and depending on His Holy Spirit.

Third, what is your emphasis? What do you do? In Acts the leaders of the church gave priority to what is most important to God, not to what was most important to them personally. Furthermore they emphasized the essentials, not the incidentals. Let's not get so fascinated with the incidentals, such as how God manifested His power (healings, speaking in tongues, etc.), that we fail to give priority to the essentials. One essential is that He is powerful enough to do anything to accomplish His purposes. Let's give ourselves to the task before us wholeheartedly and enthusiastically (Matt. 28:19-20; Acts 1:8).

Constable: Acts (Outline)

Outline

I. The witness in Jerusalem 1:1-6:7

A. The founding of the church 1:1-2:46

1. The resumptive preface to the book 1:1-5

2. The command to witness 1:6-8

3. The ascension of Jesus 1:9-11

4. Jesus' appointment of a twelfth apostle 1:12-26

5. The birth of the church 2:1-41

6. The early state of the church 2:42-46

B. The expansion of the church in Jerusalem 3:1-6:7

1. External opposition 3:1-4:31

2. Internal compromise 4:32-5:11

3. Intensified external opposition 5:12-42

4. Internal conflict 6:1-7

II. The witness in Judea and Samaria 6:8-9:31

A. The martyrdom of Stephen 6:8-8:1a

1. Stephen's arrest 6:8-7:1

2. Stephen's address 7:2-53

3. Stephen's death 7:54-8:1a

B. The ministry of Philip 8:1b-40

1. The evangelization of Samaria 8:1b-25

2. Philip's ministry to the Ethiopian eunuch 8:26-40

C. The mission of Saul 9:1-31

1. Saul's conversion and calling 9:1-19a

2. Saul's initial conflicts 9:19b-30

3. The church at peace 9:31

III. The witness to the uttermost part of the earth 9:32-28:31

A. The extension of the church to Syrian Antioch 9:32-12:24

1. Peter's ministry in Lydda and Joppa 9:32-43

2. The conversion of Cornelius 10:1-11:18

3. The initiatives of the Antioch church 11:19-30

4. The persecution of the Jerusalem church 12:1-24

B. The extension of the church to Cyprus and Asia Minor 12:25-16:5

1. The divine appointment of Barnabas and Saul 12:25-13:3

2. The mission to Cyprus 13:4-12

3. The mission to Asia Minor 13:13-14:25

4. Paul and Barnabas' return to Antioch of Syria 14:26-28

5. The Jerusalem Council 15:1-35

6. The strengthening of the Gentile churches 15:36-16:5

C. The extension of the church to the Aegean shores 16:6-19:20

1. The call to Macedonia 16:6-10

2. The ministry in Macedonia 16:11-17:15

3. The ministry in Achaia 17:16-18:17

4. The beginning of ministry in Asia 18:18-22

5. The results of ministry in Asia 18:23-19:20

D. The extension of the church to Rome 19:21-28:31

1. Ministry on the way to Jerusalem 19:21-21:16

2. Ministry in Jerusalem 21:17-23:32

3. Ministry in Caesarea 23:33-26:32

4. Ministry on the way to Rome 27:1-28:15

5. Ministry in Rome 28:16-31

Constable: Acts

Acts

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Copyright 2003 by Thomas L. Constable

Haydock: Acts (Book Introduction)

THE ACTS OF THE APOSTLES.

INTRODUCTION.

St. Luke, who had published his gospel, wrote also a second volume, which, from the first ages, hath been called the Acts of the Apostles. Not that we can look upon this work, as a history of what was done by all the apostles, who were dispersed in different nations; but we have here a short view of the first establishment of the Christian Church, a small part of St. Peter's preaching and actions, set down in the first twelve chapters, and a more particular account of St. Paul's apostolical labours, in the following chapters, for about thirty years, till the year 63, and the 4th year of Nero, where these acts end. (Witham) --- St. Luke, after giving us the history of the life, actions, miracles, sufferings, and instructions of Jesus Christ, in his gospel, here give us the life and actions of the apostles, the primitive Christians, and particularly all that relates to St. Paul, by way of an appendix. And what could he give more useful or more important to the Church, whether we consider the noble examples he offers for our imitation, or the excellent lessons for our improvement in spiritual wisdom? He describes in this book the accomplishment of many things that had been predicted by Jesus Christ, the descent of the Holy Ghost, the prodigious change effected in the minds and hearts of the apostles: we behold here the model of Christian perfection, in the lives of the first Christians, and the practice of the most eminent virtues, in the conduct of the blessed apostles; the miraculous operations of the holy Spirit, in the conversion of the Gentiles, and this wonder of wonders, the foundation of the holy Catholic Church, the establishment of the spiritual kingdom of God promised through all the inspired oracles, and the daily addition which the Lord made to his Church, of such as should be saved. (chap. 2. ver. 47. and chap. xv. ver. 5.) --- St. Luke has entitled this work, the Acts of the Apostles, that we may seek therein, says St. John Chrysostom, (tom. 5. hom. xii.) not so much the miracles that the apostles performed, as their good deeds, and eminent virtues. In appearing to give us a simple history, says St. Jerome, this holy physician furnishes us with as many remedies, to cure the maladies of our souls, as he gives us words for our instruction. (Ep. 103.) --- It is thought, that his principal design was to oppose to the false acts of the apostles, that were then in circulation, a true and authentic history of the actions of St. Peter and St. Paul. The Catholic Church has ever held this work in such great esteem, that it has not only superseded every pretended history of the kind, that preceded it, but also every ascititious one that has succeeded it. (St. Augustine, de consen. Evang. lib. iv. chap. 8.) --- It is very probable, that St. Luke wrote his acts at Rome, whilst he was near St. Paul, during the time of his confinement, for he remained with him till his deliverance. There can be no doubt that the work was written in Greek, and in a more pure and polished style, than we find in any other writings of the New Testament. St. Luke generally cites the Septuagint, apparently because he was ignorant of the Hebrew; and because, St. Paul more frequently having to preach to the Gentiles, preferred citing the sacred text in the language known in common, sooner than in Hebrew, which was understood by few. See St. Jerome, in Isai. vi. and again, tradit. Hebr. in Genes. 45. --- The Catholic Church has ever admitted this book into the canon of Scriptures; though many heretics, says St. Augustine, have rejected it. (ep. 253. and lib. de util. cred. 7.) St. John Chrysostom, (hom. i. in Acta) complains, that this book, in his time, was not sufficiently attended to, which he esteems as no less useful than the gospel itself. Erasmus, in his preface to the Acts, says, that he had, in the first instance, some notion of adding this book to St. Luke's gospel, as they are both addressed to the same person, and the Acts are not inconsiderable part of the sacred history; for, as the gospel shews the seed committed to the earth, and sown in the field, the Acts represent it as taking root, shooting up, and producing its fruit. --- The Acts have not uniformly held the same place in the Testament which they hold at present. Sometimes this book was inserted immediately before the book of Revelation, as St. Augustine and others insinuate. At other times, we find it between the epistles of St. Paul and the canonical epistles. Some persons express their surprise, that St. Luke, who was the inseparable companion of St. Paul, has not given the account of St. Paul's martyrdom. St. John Chrysostom (hom. i. in Acta) gives an excellent solution: "the apostles, and other apostolic men, wrote little, but did a great deal." The martyrdom of St. Paul, that took place in the public theatre of Rome itself, and before the eyes of all the Christians of this capital of the world, could not remain unknown, but the voyages and other circumstances of his life, too useful to the Church to be suffered to pass into oblivion, called for the exertions of St. Luke's eloquent pen, which, though admirably accommodated to an historic design, is not wholly free from Hebraisms, and Syriacisms. The Acts of the Apostles include the history of the infant Church, from the day of our Lord's ascension into heaven, till the deliverance of St. Paul, two years after his arrival at Rome, i.e. a space of thirty years, from the year 33, to the year 63 of Jesus Christ, or from the 19th year of Tiberius, till the 9th year of Nero. This golden book paints, as it were, the face of the primeval Christian Church; it places before our eyes the singular providence of God, in founding and protecting his Church, and how the apostles, (in spite of every opposition of the armed power of the whole world, to oppress the gospel,) without any foreign assistance of learning, credit, power, or expectation of any temporal advantages, but relying solely on the power of truth, and the virtue of the holy Spirit, laboured in the propagation of the faith, without intermission, till the power of God, under the ignominy of the cross, became eventually triumphant. See Wm. Whitfield Dakins, LL.D. in his prolegomena. --- It may be divided into four parts. In the first eight chapters, St. Luke gives the origin and progress of the Christian Church among the Jews. From the 9th to the 16th, he shews how widely it was spread among the Gentiles: from the 16th to the 20th, the diverse peregrinations of St. Paul, till his last journey to Jerusalem: and from the 20th to the end, with what patience he underwent innumerable sufferings, trials, and indignities, with what magnanimity he had head against the violent surges of persecution, and his astonishing equanimity under every possible calamity. --- This account, which is not continued beyond his two years' imprisonment in Rome, contains a general sketch of the history of the Church during the epoch it describes of thirty years. The leading facts therein contained are, the choice of Matthias to be an apostles, in the room of Judas; the descent of the Holy Ghost on the day of Pentecost; the preaching, miracles, and sufferings of the apostles at Jerusalem; the conversion of St. Paul; the call of Cornelius, the first Gentile convert; the persecution of the Christians by Herod Agrippa; the preaching of Paul and Barnabas to the Gentiles, by the express command of the Holy Ghost; the decree made at Jerusalem, declaring that circumcision, and a conformity to other Jewish rites and ceremonies were not necessary in Gentile converts; the miraculous cures performed by the handkerchiefs and aprons which had only touched the body of St. Paul; whilst the latter part of the book is exclusively confined to the history of St. Paul, of whom, as we have already seen, St. Luke was the constant companion for several years. --- The place of its publication is doubtful. A learned prelate advances, that the probability appears to be in favour of Greece, though some contend for Alexandria, in Egypt. This latter opinion rests upon the subscriptions at the end of some Greek manuscripts, and of the copies of the Syriac version; but the best critics think, that these subscriptions, which are also affixed to other books of the New Testament, deserve but little weight; and in this case they are not supported by any ancient authority. But the sentiment of this learned prelate, does not bias the opinion we gave at the beginning, and which we find confirmed by Alban Butler, in his life of St. Luke, vol. x. p. 432. where he says, "that St. Luke attended St. Paul at Rome, whither he was sent prisoner from Jerusalem in 61. The apostle remained there two years in chains; but was permitted to live in a house which he hired, though under the custody of a constant guard; and there he preached to those who daily resorted to hear him. From ancient writings and monuments belonging to the Church of St. Mary in via lata, which is an ancient title of a Cardinal Deacon, Boronius, in his Annals ad. an. 55. and Arringhi, in his Roma Subterranea, lib. iii, chap. 41. tell us, that this Church was built upon the spot where St. Paul then lodged, and where St. Luke wrote the Acts of the Apostles."

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Gill: Acts (Book Introduction)

INTRODUCTION TO ACTS

This book, in some copies, is called, "The Acts of the holy Apostles". It contains an history of the ministry and miracles of the apostles of Christ, and is a sort of a journal of their actions, from whence it takes its name. It begins at the ascension of Christ, and reaches to the imprisonment of the Apostle Paul at Rome; and is a history of upwards of thirty years: it gives an account of the first Gospel church at Jerusalem, and of the progress of the Gospel there, and in Judea, by the means of all the apostles, and particularly Peter, the minister of the circumcision, and who also first opened the door of faith to the Gentiles: it shows how the Gospel went forth from Jerusalem, and was spread in the Gentile world, especially by the Apostle Paul, whose companion Luke was, that was the writer of this book; for that it was written by him is very evident from the beginning of it, it being dedicated to the same person his Gospel is, and of which he makes mention; and in the Complutensian edition the book is called, "The Acts of the Apostles of Saint Luke the Evangelist"; and so the title of it in the Syriac version is, "the Book of the Acts: that is, the history of the blessed apostles, which my Lord Luke the Evangelist collected for the saints". It was by him written in the Greek language; and we are told ^a, that there was a version of it into the Hebrew language, and which was laid up in the library of the Jews at Tiberias; and is cited by R. Azarias ^b under the name of twlweph, "the Acts": of the authority of this book there has been no doubt, among the ancients, only Cerinthus the heretic endeavoured to discredit it; and it was not received by another sort of heretics called Severiani, from Severus, a disciple of Tatian ^c. It is a most excellent and useful work, showing the first planting of Christianity, and of Christian churches, both among the Jews and Gentiles; the spread and progress of the Gospel in several parts of the world; what sufferings the apostles endured for the sake of it; and with what patience and courage they bore them; and what success attended them; and is a standing proof and confirmation of the Christian religion.

College: Acts (Book Introduction)

INTRODUCTION

As early as the second century the title "The Acts of the Apostles" was given to this document. Before that time the work probably circulated with its companion volume, "The Gospel of Luke." When the other three Gospels were collected and the New Testament was formed, The Gospel of Luke and The Acts of the Apostles were separated. Both were included in the New Testament as books of history.

AUTHORSHIP

Like the Third Gospel, the Book of Acts does not identify its author. Evidence must be gathered, therefore, from both within the document itself and from references to the document in early church history.

The strongest evidence within the Book of Acts is its Prologue (1:1-3). When the Prologue of Acts is compared with the Prologue of the Third Gospel (1:1-4), the similarities are striking. Both books mention the name Theophilus as the recipient. Acts refers to "the former book," implying that the Third Gospel is that book. Acts also intends to begin the story at the point that the Third Gospel ends it-the ascension of Christ. The style of Greek used in both cases is polished and formal. The implication that both works were written by the same author is unavoidable.

In addition, the passages in Acts which use the pronoun "we" imply an eyewitness account. Appearing toward the end of Acts, these passages give the impression that whoever was writing the book was also present when some of the recorded events took place. It seems that the author makes himself a companion of Paul at these points in the narrative (Acts 16:10-17; 20:5-21:18; 27:1-28:16). At other points in the record the author was content to use "they" in describing events.

Inevitably, then, the question of authorship focuses on Paul's traveling companions. Because some of the "we" sections overlap with Paul's years in prison at both Caesarea and Rome, the companions who were with him at that time become prime candidates. When Paul wrote the letters to Philemon and to the Colossians from prison, Luke was one of the companions Paul mentioned (Phlm 23-24; Col 4:10-17).

Another line of reasoning was proposed by W.K. Hobart in 1882. He analyzed the vocabulary of Acts and concluded that the language indicated that the author of Acts was a physician. This proposal did not survive the scrutiny of scholarship for long. By 1920 H.J. Cadbury offered a study which showed that much of the language which Hobart considered "technical" medical terminology was in use by such nonmedical writers as Josephus, Plutarch, and Lucian. The most that can be said for this evidence today is that the terminology of Acts is compatible with authorship by a person with a medical background.

These pieces of evidence are consistent with the external evidence. Though references to The Acts of the Apostles do not appear as early in the church fathers as do references to other books of the New Testament, they do appear nonetheless. Diognetus (A.D. 130) and The Didache (A.D. 140) allude to the work, as does The Epistle of the Churches of Vienne and Lyons (A.D. 177), according to Eusebius. The latter source quotes the words of Stephen's prayer in which he asks that his accusers not have their sin charged against them ( Ecclesiastical History V.2). Similarly, Irenaeus (A.D. 180), Clement of Alexandria (A.D. 190), Tertullian (A.D. 200), and Eusebius (A.D. 325) quote from Acts without naming their source.

In addition to this evidence, many early church writers refer to the Third Gospel as written by Luke. This is important since the internal evidence makes the author of the Third Gospel the same as the author of Acts. Such testimony comes from the Muratorian Canon (A.D. 170). Irenaeus, Clement of Alexandria, Tertullian, and Jerome, on the other hand, speak directly of Acts as written by Luke.

Much attention has also been given to the sources used by Luke in writing Acts. Harnack was the primary scholar who promoted the position that underlying Acts are several sources. He argued that one could detect first an "Antioch" source, then a second source describing Paul's conversion, and finally a third source which contained the "Jerusalem Caesarean" tradition. This third source, he said, was actually two sources blended together, one more reliable than the other.

Harnack's proposals ran into trouble on a couple of counts. His approach seemed dominated by a rationalism which excised the miraculous from the text. In addition his theories about the parallels between the two "Jerusalem Caesarean" sources did not hold up under the scrutiny of Joachim Jeremias and others.

Another proposal regarding written sources for Acts came from C.C. Torrey. He argued that an Aramaic source was used in the composition of Acts 1-15, but absent from Acts 16-28. This argument was made on the basis of Semitisms which he found in these earlier chapters. Later scholars argued that these terms and phrases are best explained as coming from the Septuagint or the synagogue.

Also among the possible sources for Acts are oral traditions. C.J. Hemer lists dozens of passages which he thinks are best explained as deriving from reports passed along verbally to Luke.

In recent years scholars have been far more interested in Luke as a writer and theologian than as a compiler of sources. In some cases studies have concentrated on comparing Luke's style with other ancient writers.

With the work of Hans Conzelmann in 1953 the emphasis on Luke's theology as reflected in Acts became pronounced. This perspective continues to dominate scholarly discussions today. One problem with this perspective is that it frequently ignores or denies the value of Acts as a historical record of events in the early church.

DATE OF WRITING

Acts 1:1 indicates that Luke wanted Acts to serve as the second volume of a two-volume work. For this reason Acts must be dated at the same time or later than the Gospel of Luke. The earliest dates that scholars assign to Luke are in the late 50s. Festus had already ascended to power when Acts was written, an event which is dated in A.D. 60. These boundaries fix the earliest date for Acts.

The real question is how late can Acts be dated. Some radical Bible critics have dated Acts as late as A.D. 115-130. This date reduces the chances that Luke was the author. Many scholars fix the date between A.D. 70-80. The reasons often given for this date have to do with the subject matter of Luke's Gospel, especially Luke 21:5-38. In these verses Jesus speaks of the destruction of Jerusalem. His description is so vivid that many scholars believe Luke must have recorded it after the event had occurred in A.D. 70.

One question which must arise in discussing the date of Acts has to do with the last verses of the Book. Acts closes with a description of the Apostle Paul under house-arrest in Rome. He was taken there to stand trial before Caesar. The account ends by noting that he remained there "two whole years," preaching the gospel as he waited for his accusers to arrive. Tradition indicates that he was martyred in Rome during the reign of Nero (A.D. 54-68). The question to be answered is whether Paul was martyred during this Roman imprisonment. If so, why didn't Luke record Paul's death in Acts? Is the absence of any word on Paul's death significant? Was Luke avoiding the issue in order to preserve his focus on the victorious progress of the church? If so, maybe Acts was meant to end at this point in the story. This would allow for Acts to be written later than the year of Paul's death. The date of writing could then be fixed somewhere between A.D. 70-80.

On the other hand, it may be that Luke does not record Paul's death because it had not occurred when he wrote Acts, meaning that the dating of Acts would be earlier. If Luke finished Acts before Paul's death occurred, the work must be dated somewhere in the early or mid 60s. Church tradition (especially Jerome and Eusebius) dates Paul's martyrdom in Rome around A.D. 67-68. Many scholars believe, however, that Paul was released from his house-arrest described in Acts 28. They argue that he resumed his missionary travels until the day he was once again arrested and taken to Rome. They also contend that the Pastoral letters (1, 2 Timothy and Titus) were written before this second imprisonment. If this is true, then Acts may have been written at the end of Paul's first imprisonment, or about A.D. 63.

THEME OF ACTS

Acts opens with a statement from Jesus which seems to set the tone for the entire work. Jesus promises the Apostles that they will receive power in the form of the Holy Spirit (see 1:8). He then tells them that they will be his "witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (NIV). This theme of being a witness for the gospel is carried throughout the Book of Acts. Consider the following verses in Acts:

1:22 - the replacement for Judas had to be a witness of Christ's resurrection

2:32 - Peter's sermon on Pentecost emphasized that the apostles were witnesses of the resurrection

3:15 - after healing the beggar Peter proclaimed the resurrected Christ and that the apostles were witnesses

4:20 - the apostles told the Jewish authorities they could not help proclaiming what they had seen and heard

5:32 - when the apostles were again persecuted they said they must obey God because they were witnesses along with the Holy Spirit

8:25 - Peter and John went to Samaria where they "testified and proclaimed the word of the Lord"

10:39 - Peter proclaimed to Cornelius that he was a witness to the ministry of Jesus

13:31 - Paul told the crowd in Pisidian Antioch that Jesus' followers had witnessed Christ's resurrection

22:15 - Ananias went to Paul with the message that Paul would be a witness to all men of what he had seen and heard

23:11 - God appeared to Paul encouraging him that he would testify in Rome concerning the Lord These references do not include the numerous passages in which individuals are found witnessing falsely (e.g., 6:13; 7:58; 24:1; 25:7).

As the witnesses for Christ carried the gospel toward the far reaches of the world, the church advanced everywhere. This theme is also important in Acts. The expansion of the church is presented in a historical context. Luke even dates some of the events in his record by using key Roman names and events as reference points (see 12:1, 19; 18:12; 23:24; 24:24; 25:1, 23).

As Acts 1:8 indicates, Luke shows how the gospel prevailed wherever it was proclaimed. In Jerusalem, huge numbers were baptized on the Day of Pentecost. Later, thousands were added (4:4), even though the believers were being persecuted by the Jewish authorities. Such incidents as the striking down of Ananias and Sapphira and the dissension over the ministry to Hellenistic widows did not slow down the rapid increase of converts to the gospel (5:14; 6:1,7).

Beyond the walls of Jerusalem, the gospel also found fertile ground for growth. After the conversion of Saul of Tarsus, the church in Judea, Galilee, and Samaria experienced peace and saw its numbers increasing (9:31). Peter's work in Lydda bore rich fruit (9:35) and his raising of Tabitha in Joppa brought many to believe in the Lord (9:42).

The ever-widening influence of the gospel was felt beyond Judea and Samaria as well. Antioch saw increasing numbers of believers, especially among the Gentile populations (11:21,24). The cities of southern Galatia felt the gospel's impact as Paul and Barnabas evangelized in places like Lystra, Iconium, and Derbe (see 14:1,21). Later, Paul and Silas revisited these cities and more growth came (see 16:5). On this same missionary journey Paul and Silas even crossed into Macedonia where the results were the same (see 17:12). The gospel continued to conquer hearts and minds for Christ with each passing day.

Through all of Luke's record, the role of the Holy Spirit is highlighted. From the Day of Pentecost when he was poured out (see 2:14ff), the Spirit was essential to God's purposes for the proclamation of the gospel. When the men were chosen to administer the benevolence to widows, Stephen was appointed because he was a man full of "faith and of the Holy Spirit" (see 6:5). In Samaria the new converts received a visit from the apostles who placed their hands on them, granting them the power of the Holy Spirit (see 8:17). This was a power which Simon the Sorcerer wanted to buy (see 8:18). Philip heard from the Spirit that he was to go to the chariot of the Ethiopian (see 8:29). While Peter was preaching to Cornelius, the Holy Spirit came on the listeners, interrupting Peter's address (see 10:44). Barnabas and Saul were first selected as missionaries at Antioch when the Spirit spoke to the church (see 13:2). Their travels were guided by the Holy Spirit (see 16:7) and in Ephesus Paul rebaptized believers who had not received the Spirit (see 19:1-7). When Paul addressed the Ephesian elders, he reminded them that they had become leaders because of the Spirit's ministry (see 21:28).

While Acts emphasizes that the apostles received the power of the Spirit (1:8), it also emphasizes how they used this power. They faithfully bore witness for Christ. Acts underscores the work of the apostles, or at least some of the apostles. Roughly speaking, Acts 1-12 focuses on the work of the Apostle Peter. His role in the choosing of a successor for Judas (see 1:15ff) and the preaching on the Day of Pentecost (see 2:14ff) open the book. Almost every chapter which follows contains some report on the work of Peter. He and John heal the lame man (see 3:1-10), and then stand before the Sanhedrin (see 4:1-22). He confronts Ananias and Sapphira (see 5:1-11) and Simon the Sorcerer (see 8:9-25). He experiences the vision which results in the preaching to Cornelius and the conversion of his family (see 10:9-48). He then defends his actions before the church leaders in Jerusalem (see 11:1-18). Finally, he miraculously escapes imprisonment by Herod (see 12:1-19).

With Acts 13 the spotlight shifts to the Apostle Paul. Paul and Barnabas are sent from Antioch as missionaries (see 13:2). Their report at the Jerusalem conference is crucial (see 15:12), and though they cannot agree about John Mark, a second missionary journey is undertaken by Paul and Silas (see 15:40). The second journey is followed immediately by a third (see 18:23), and then comes the account of Paul's tragic visit to Jerusalem and his arrest in the temple (see 21:30). The rest of the book describes the series of hearings Paul endures and his transport to Caesarea and on to Rome. Paul's ministry as a Roman prisoner is the focus of the final comment in Acts. For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ (28:30-31).

THE PURPOSE OF ACTS

For years scholars have puzzled over why Luke produced Acts. Comparing the opening of Acts with that of Luke's Gospel shows that a particular disciple named Theophilus was central to Luke's motives. Was he a new convert? Was he a wealthy patron? Was he an influential Christian? These questions have no obvious answer.

Luke implies in the opening of the gospel that he had carefully researched his material (see Luke 1:1-4). He was concerned to provide a proper sequence of events. He shows awareness of other accounts which have been written concerning Jesus.

One purpose often noted is a historical one. Luke wanted to provide a historical record of the events of Jesus' life and the progress of the first-century church. Though some scholars argue that his reasons had to do with his concerns about the return of Christ, it is possible that he saw the end of the age of the apostles coming. Perhaps Luke wanted a written record of the apostles' work in carrying on the ministry of Jesus.

The immediate purpose of Luke may be indicated in his words in the opening of the gospel. He tells Theophilus that he writes so that this believer will "know the certainty of the things" he had been taught (1:4). This comment may indicate that the two-volume work was meant for Christian instruction.

The apologetic value of Acts has often been noted. Some have wondered if Luke's work was intended to serve as a defense-brief for the Apostle Paul as he stood before Caesar. The problem with this suggestion is that Luke includes so much material that has nothing to do with Paul's defense. Why would he include the birth, ministry, death, and resurrection of the Lord? Why would he focus on the Apostle Peter in the early chapters of Acts? Acts would be very tedious reading if the main purpose were a defense of Paul.

Nevertheless, it is true that much of Acts emphasizes that the believers posed no threat to the Roman empire. When the apostles are summoned before the Jerusalem authorities, their only crime is healing the lame man (see 3:1ff). When Stephen is martyred, his only fault is his zeal for the faith (see 6:8ff). Peter's imprisonment at the hands of Herod Agrippa I is due to no fault of the Apostle (see 12:1ff). Paul's hearing before Gallio is a matter of questions about the Jewish Law (see 18:12-16). The series of trials experienced by Paul repeatedly emphasizes his innocence (see 21:29; 23:29; 24:27; 25:19; 26:31). The cumulative effect of these statements establishes that the church was never any real threat to Caesar.

Beyond these purposes, Acts has a theological purpose. Luke intends to show how the apostles began the work Jesus initiated on the earth. Acts 1:1 describes Luke's Gospel as an account of "all that Jesus began to do and to teach." Acts intends to describe how the apostles continued this work of Jesus. The Gospel begins in Jerusalem and fans out over the whole Roman world to the Imperial City itself. The salvation of the Lord is, in Paul's language, "first for the Jew, then for the Gentile" (Rom. 1:16). Acts records how God used human means to send out the divine message of salvation in Christ.

THE HISTORICITY OF ACTS

Concerning the historical accuracy of the Book of Acts modern scholarship appears to be at an impasse. Questions have been raised for years about Luke's account of events. Many of the questions have been aimed at the portrait of Paul which is presented in Acts. Since the days of F.C. Baur and the Tübingen school, the issue of how Paul is presented in Acts as compared with the Pauline letters has been prominent among scholars who study Acts. The result has been a series of scholars who cast doubts upon the historical accuracy of Acts.

Drawing much of this attention has been the relationship between Acts and Galatians. Especially important to scholars are such topics as the number of visits Paul made to Jerusalem, the description of the debate about circumcision, the matter of Paul's relationship to the other apostles, the position of Paul regarding the "apostolic decrees" (see 15:19-20), and other matters relating to Paul's association with the Jerusalem leaders. In addition questions have been raised about Paul's portrait in Acts as an apostle who would carry the decrees from church to church when he says nothing of them in his letters to some of the same churches. Also a problem is the fact that Acts is silent with regard to any of these letters Paul was addressing to the churches, even though he wrote during the very time covered in Acts. Beyond this strange silence is the other important event in Paul's ministry about which Acts is so quiet-the collection for the believers in Judea (see 1 Cor 16:1-4; Rom 15:23-33).

These differences have caused some scholars to speak of the "Lucan Paul" in contrast to the "Paul of the epistles." Another scholar explains the difference (in the tradition of Baur) by referring to the "Paulinism of Acts." Luke is viewed not as a historian recording events in the ministry of Paul, but as a theologian who carefully constructs a historical explanation of Paul even if it is at odds with historical reality. The Pauline speeches of Acts, in particular, are viewed as fabrications of Luke's theological genius, motivated by the need to present Paul in terms which agree with his own theological perspective.

For many scholars, then, Acts is regarded as so preoccupied with theological concerns as to render it suspect as a historical report of events in the life of the first-century church. In the late nineteenth and early twentieth centuries this skepticism was met with a wave of scholars who resisted such a pessimistic assessment of the historicity of Acts. Such scholars as James Smith, Henry Alford, J.B. Lightfoot, F.W. Farrar, R.B. Rackham, William Ramsay, Theodor Zahn, Adolf Harnack, Arthur McGiffert, C.C. Torrey, and H.J. Cadbury found more reasons for confidence in the historical value of Acts. The impact of Martin Dibelius, however, was decisive. His critical studies of Acts produced a significant trend toward the conclusion that Acts should be understood in terms of descriptive theology rather than history. Hans Conzelmann and Ernst Haenchen were instrumental in systematically applying the approach of Dibelius to the text of Acts. Thus a powerful stream of thought continues to influence scholars who study Acts for the purpose of clarifying the theological tendencies of early church teaching, while dismissing the historical contribution of the work.

These trends have been called into question in recent years by such scholars as F.F. Bruce, I.H. Marshall, Martin Hengel, and C.J. Hemer. But no consensus among scholars has been reached. To some extent, then, the study of Acts advances on two entirely different (if not always unrelated) tracks. Work goes on in the effort to understand the theological tendencies which shape Luke's production of the Book of Acts. At the same time other scholars look to historical and archaeological studies as potential sources for additional help in comprehending the contribution Acts makes to the historical picture of the emerging church of the first century.

Whenever scholars from the Restoration Movement have engaged in major studies of Acts, the issue of the historicity of the Book has been dominant. Alexander Campbell's Acts of the Apostles is largely a grammatical analysis of the text of Acts, but the historicity of Luke's work is assumed throughout. J.W. McGarvey's New Commentary on Acts of Apostles not only proceeds on the presupposition that Acts can be trusted as a historical representation of the events it records, but argues the point against such "infidel" scholars as Baur and Zeller. Another commentary was produced in 1896, this time by David Lipscomb. His work makes theology the primary focus, but once again the issue of the historical credibility of Acts is central.

More recent volumes have appeared which offer the same balance. H. Leo Boles produced his commentary in 1941, a study which follows in the same tradition. Don DeWelt's commentary appeared in 1958, and it is stamped with a devotional and didactic quality that makes the message of Acts practical for the believer, yet it never compromises on the assumption that Acts is reliable as a historical account. Finally, the work of Gareth Reese was pivotal. His New Testament History: A Critical and Exegetical Commentary on the Book of Acts is from the very start a work which argues the case for the historicity of Acts. With full awareness of the challenges from the Bible critics, Reese builds his case for the credibility of Luke's account of these events.

In this commentary our approach is to appreciate the theological motivations of Luke's work while not rejecting this record as the most valuable source we have regarding the developing church. Our confidence does not rest entirely on the fact that Luke's abilities as a historian have proven to be convincing. We also believe in the promise of the Lord to direct his servant into all truth.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Commentaries:

Arrington, French. The Acts of the Apostles: An Introduction and Commentary . Peabody, MA: Hendrickson, 1988.

Boles, H.L. A Commentary on Acts of the Apostles . Nashville: Gospel Advocate, 1941.

Campbell, Alexander. Acts of the Apostles . Nashville: Gospel Advocate, 1858.

Conzelmann, Hans. Acts of the Apostles , trans. James Limburg, A. Thomas Kraabel, Donald Juel. Philadelphia: Fortress, 1987.

Carter, C.W. and Ralph Earle. Acts of the Apostles . Grand Rapids: Zondervan, 1959.

DeWelt, Don. Acts Made Actual . Joplin, MO: College Press, 1969.

Foster, Lewis. "Acts," in The NIV Study Bible . Grand Rapids: Zondervan, 1985.

Harnack, Adolf. The Acts of the Apostles , trans. J.R. Wilkinson. London: Williams & Norgate, 1909.

Haenchen, Ernst. The Acts of the Apostles: A Commentary , trans.Bassil Blackwell. Philadelphia: Westminster, 1971.

Harrison, E.F. Interpreting Acts . Grand Rapids: Zondervan, 1986.

Lake, Kirsopp and H.J. Cadbury. The Beginnings of Christianity , ed. F.J. Foakes-Jackson. Vol. 4. Grand Rapids: Baker, 1979.

Lipscomb, David. Commentary on Acts of the Apostles . Nashville: Gospel Advocate, 1896.

McGarvey, J.W. New Commentary on the Acts of the Apostles . 2 Vols. in One. Cincinnati: Standard, 1892.

Marshall, I.H. The Acts of the Apostles , Tyndale Commentary. Grand Rapids: Eerdmans, 1980.

Munck, Johannes. The Acts of the Apostles . The Anchor Bible. Garden City, NY: Doubleday, 1967.

Pesch, Rudolf. Die Apostelgeschichte . Teilband I: Apg. 1-12. Zurich: Benziger, 1986.

Polhill, John. Acts . The New American Commentary. Nashville: Broadman, 1992.

Stagg, Frank. The Book of Acts: The Early Struggle for an Unhindered Gospel . Nashville: Broadman, 1955.

Reese, Gareth. New Testament History: A Critical and Exegetical Commentary on the Book of Acts . Joplin, MO: College Press, 1991.

Williams, C.S.C. A Commentary on the Acts of the Apostles . Harper's New Testament Commentaries. Peabody, MA: Hendrickson, 1988.

Special Studies:

Arrington, French. New Testament Exegesis: Examples . Washington, D.C.: University Press of America, 1977.

Barrett, C.K. The New Testament Background: Selected Documents . New York: Harper & Row, 1961.

Bassler, Jouette. Divine Impartiality: Paul and a Theological Axiom . Chico, CA: Scholars Press, 1982.

Beasley-Murray, George. Baptism in the New Testament . Grand Rapids: Eerdmans, 1974.

Behm, Johannes. "Glossa," in TDNT , ed. Gerhard Kittel, Gerhard Friedrich; trans. Geoffrey Bromiley. Vol. 1. Grand Rapids: Eerdmans, 1964.

Beitzel, Barry. The Moody Atlas of Bible Lands . Chicago: Moody, 1985.

Blaiklock, E.M. "The Acts of the Apostles as a Document of First-Century History," in Apostolic History and the Gospel , ed. Ward Gasque, Ralph Martin. Grand Rapids: Eerdmans, 1970.

Cadbury, H.J. "Roman Law and the Trial of Paul," in The Beginnings of Christianity , ed. F.J. Foakes-Jackson. Vol. 5. Grand Rapids: Baker, 1975.

. Style and Literary Method of Luke Part 1. Cambridge: Harvard University Press, 1920.

. The Making of Luke-Acts . New York: MacMillan, 1927.

Casson, Lionel. Ships and Seamanship in the Ancient World . Princeton: Princeton University Press, 1973.

. The Ancient Mariners . New York: Macmillan, 1959.

Conzelmann, Hans. The Theology of St. Luke , trans. G. Buswell. New York: Harper & Row, 1960.

Cottrell, Jack. Baptism: A Biblical Study . Joplin, MO: College Press, 1989.

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

ChrSt . . . Christian Standard

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: Acts (Outline)

OUTLINE

I. THE CHURCH IN JERUSALEM - 1:1-8:1a

A. INTRODUCTION OF THE BOOK - 1:1-3

B. THE COMMISSIONING OF THE APOSTLES - 1:4-8

C. THE ASCENSION OF CHRIST - 1:9-11

D. WAITING FOR THE HOLY SPIRIT - 1:12-14

E. THE REPLACEMENT OF JUDAS ISCARIOT - 1:15-26

F. THE DAY OF PENTECOST - 2:1-47

1. The Apostles Baptized with the Holy Spirit - 2:1-4

2. The Amazement of the Crowd - 2:5-13

3. The Sermon of Peter - 2:14-36

a. The Promise of Joel - 2:14-21

b. The Proclamation of Jesus' Resurrection - 2:22-28

c. Jesus the Lord and Messiah - 2:29-36

4. The Call to Repentance - 2:37-40

5. The First Church - 2:41-47

G. THE HEALING OF THE LAME MAN AND ITS CONSEQUENCES - 3:1-4:31

1. A Cripple Cured - 3:1-10

2. Peter's Address in Solomon's Colonnade - 3:11-26

a. The Power of Jesus' Name - 3:11-16

b. The Call to Repentance - 3:17-21

c. The Witness of the Prophets - 3:22-26

3. The Arrest of Peter and John - 4:1-4

4. Peter and John before the Sanhedrin - 4:5-12

5. The Debate in the Sanhedrin - 4:13-17

6. The Prohibition against Preaching Christ - 4:18-22

7. The Release of Peter and John - 4:23-31

a. Their Reunion with the Twelve - 4:23

b. Their Prayer for Boldness - 4:24-30

c. Their Power from the Holy Spirit - 4:31

H. THE UNITY AND GENEROSITY OF THE EARLY CHURCH - 4:32-5:16

1. The Sharing of Material Possessions by Believers - 4:32-35

2. The Example of Barnabas - 4:36-37

3. The Deceit of Ananias and Sapphira - 5:1-11

4. The Signs and Wonders from the Apostles - 5:12-16

I. THE ARREST OF THE APOSTLES - 5:17-42

1. The Imprisonment of the Apostles - 5:17-26

2. The Apostles before the Sanhedrin - 5:27-40

3. The Continued Witness of the Apostles - 5:41-42

J. THE CHOOSING OF THE SEVEN DEACONS - 6:1-7

K. THE ARREST, TRIAL, AND STONING OF STEPHEN - 6:8-8:1a

1. False Accusations Against Him - 6:8-15

2. Stephen's Defense - 7:1-53

a. The Old Testament Patriarchs - 7:1-8

b. Israel in Egypt - 7:9-19

c. Early Days of Moses - 7:20-29

d. The Call of Moses - 7:30-34

e. The Wilderness Wanderings - 7:35-43

f. The Tabernacle and the Temple - 7:44-50

g. The Personal Application - 7:51-53

h. The Final Witness of Stephen - 7:54-56

i. The Death of Stephen - 7:57-60

j. The Consent of Saul - 8:1a

II. THE CHURCH IN JUDEA AND SAMARIA - 8:1b-12:25

A. PERSECUTION AND DISPERSION OF THE CHURCH - 8:1b-3

B. MINISTRY OF PHILIP - 8:4-40

1. Philip in Samaria - 8:4-8

2. The Conversion of Simon Magus - 8:9-13

3. The Visit of Peter and John to Samaria - 8:14-17

4. Peter's Condemnation of Simon's Offer to Pay for the Holy Spirit - 8:18-24

5. The Return of the Apostles to Jerusalem - 8:25

6. Philip and the Conversion of the Ethiopian - 8:26-40

C. THE CONVERSION OF SAUL OF TARSUS - 9:1-31

1. The Expedition of Saul to Damascus - 9:1-2

2. The Light and the Voice from Heaven - 9:3-7

3. The Entrance of Saul to Damascus - 9:8-9

4. The Commissioning of Ananias to Visit Saul - 9:10-16

5. The Visit from Ananias - 9:17-19a

6. The Preaching of Saul in Damascus - 9:19b-22

7. The Escape of Saul from Damascus - 9:23-25

8. The Ministry of Saul in Jerusalem and His Departure for Tarsus - 9:26-30

D. PEACE AND PROSPERITY FOR THE CHURCH - 9:31

E. PETER'S MINISTRY IN WESTERN JUDEA - 9:32-43

1. The Ministry at Lydda: Healing of Aeneas - 9:32-35

2. The Ministry at Joppa: The Raising of Dorcas - 9:36-43

F. THE CONVERSION OF THE FIRST GENTILES - 10:1-11:18

1. The Ministry of Peter at Caesarea - 10:1-48

a. The Vision Seen by Cornelius - 10:1-8

b. The Vision Seen by Peter - 10:9-16

c. The Arrival at Joppa of Servants Sent by Cornelius - 10:17-23a

d. The Visit of Peter to the House of Cornelius - 10:23b-33

e. The Sermon by Peter - 10:34-43

f. The Reception of the Holy Spirit by Gentiles - 10:44-48

2. The Endorsement of Peter's Ministry by the Jerusalem Leadership - 11:1-18

a. The Questioning of the Jerusalem Leaders - 11:1-3

b. The Defense by Peter - 11:4-17

c. The Defense Accepted - 11:18

G. THE CHRISTIANS AT ANTIOCH - 11:19-30

1. Evangelism among the Gentiles of Antioch - 11:19-21

2. The Ministry of Barnabas and Saul at Antioch - 11:22-26

3. The Famine Relief Work from Antioch - 11:27-30

H. THE PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I - 12:1-25

1. The Martyrdom of James and Imprisonment of Peter - 12:1-4

2. The Escape of Peter from Prison - 12:5-11

3. The Report of Peter about the Escape - 12:12-17

4. The Discovery of Peter's Escape - 12:18-19a

5. The Death of Herod Agrippa I - 12:19b-23

6. The Continued Progress of the Gospel - 12:24

7. The Return of Barnabas and Saul to Antioch - 12:25

III. THE CHURCH IN THE ENDS OF THE EARTH - 13:1-28:31

A. THE FIRST MISSIONARY JOURNEY - 13:1-14:28

1. The Commissioning of Barnabas and Saul at Antioch - 13:1-3

2. The Arrival of Barnabas and Saul on Cyprus - 13:4-5

3. The Confrontation at Paphos - 13:6-12

4. The Arrival at Pisidian Antioch - 13:13-15

5. Paul's Address in the Synagogue - 13:16-41

a. Old Testament Prelude to Christ - 13:16-22

b. Fulfillment in Christ - 13:23-37

c. Conclusion and Warning - 13:38-41

6. The Response to Paul's Address - 13:42-43

7. Gentile Interest and Jewish Opposition - 13:44-52

8. The Visit to Iconium - 14:1-7

9. The Healing at Lystra - 14:8-13

10. Paul's Address about the Living God - 14:14-18

11. The Stoning of Paul - 14:19-20a

12. The Visit to Derbe and Return to Lystra, Iconium, and Pisidian Antioch - 14:20b-23

13. Return to Antioch of Syria - 14:24-28

B. THE COUNCIL AT JERUSALEM - 15:1-35

1. The Visit of Judaizers to Antioch - 15:1-2

2. The Journey of Paul and Barnabas to Jerusalem - 15:3-5

3. The Convening of the Council - 15:6

4. The Address of Peter - 15:7-11

5. The Address of Paul and Barnabas - 15:12

6. The Summation by James - 15:13-21

7. The Apostolic Letter to Gentile Christians - 15:22-29

8. The Reception of the Apostolic Letter by the Church in Antioch - 15:30-35

C. THE SECOND MISSIONARY JOURNEY - 15:36-18:22

1. The Proposal and the Debate about John Mark - 15:36-39

2. The Journey through Syria and Cilicia - 15:40-41

3. The Visit to Derbe and Lystra - 16:1-4

4. The Growth of the Churches - 16:5

5. The Journey through Phrygia and Galatia - 16:6-7

6. The Macedonian Vision in Troas - 16:8-10

7. The Visits to Samothrace and Neapolis - 16:11

8. The Visit to Philippi - 16:12-40

a. The Faith of Lydia - 16:12-15

b. The Slave Girl with the Spirit of Divination - 16:16-22

c. The Imprisonment - 16:23-26

d. The Conversion of the Jailer - 16:27-34

e. The Departure - 16:35-40

9. The Visits at Amphipolis and Apollonia - 17:1a

10. The Visit at Thessalonica - 17:1b-9

a. Paul's Preaching in the Synagogue - 17:1b-4

b. The Backlash from the Jews - 17:5-9

11. The Visit of Paul and Silas in Berea - 17:10-14

12. The Visit at Athens - 17:15-34

a. Paul's Preaching in Athens - 17:15-17

b. Paul's Encounter with the Philosophers - 17:18

c. Paul's Address in the Areopagus - 17:19-31

1) Paul's Acknowledgement of Their Idols - 17:19-23

2) God the Creator of Everything - 17:24-26

3) God Who is Near Enough to Touch - 17:27-29

4) God Who Judges and Demands Repentance - 17:30-31

d. The Reaction to Paul's Preaching - 17:32-34

13. The Visit at Corinth - 18:1-17

a. Paul's Arrival and Ministry with Aquila and Priscilla - 18:1-4

b. Resistance from the Jews and Paul's Decision to Preach to the Gentiles - 18:5-6

c. Encouragement in a Night Vision - 18:7-10

d. Paul's Trial before Gallio - 18:11-17

14. The Visit at Cenchrea - 18:18

15. The Visit at Ephesus - 18:19-21

16. The Journey to Caesarea, Jerusalem,and Antioch of Syria - 18:22

D. THE THIRD MISSIONARY JOURNEY - 18:23-21:16

1. The Journey through Galatia and Phrygia - 18:23

2. The Ministry of Apollos in Ephesus and Corinth - 18:24-28

3. The Twelve Disciples at Ephesus - 19:1-7

4. Paul's Preaching in the Synagogue and the School of Tyrannus - 19:8-10

5. The Conflict with the Exorcists - 19:11-19

6. The Growth of Paul's Ministry - 19:20

7. Paul's Plans to Visit Rome - 19:21-22

8. The Riot of Demetrius and the Silversmiths - 19:23-41

a. The Anger of the Silversmiths - 19:23-28

b. The Demonstration in the Theater - 19:29-34

c. The Calming Words of the Town Clerk - 19:35-41

9. The Journey through Macedonia and Greece - 20:1-6

10. The Visit at Troas - 20:7-12

11. The Visits at Assos, Mitylene, Kios (Chios), Samos, and Miletus - 20:13-15

12. The Meeting with the Ephesian Elders - 20:16-38

a. Paul's Summons of the Ephesian Elders - 20:16-17

b. Paul's Reflections on His Ephesian Ministry - 20:18-21

c. Paul's Expectations for the Future - 20:22-24

d. Paul's Charge to the Ephesian Elders - 20:25-31

e. Paul's Final Admonition - 20:32-35

f. The Emotional Parting - 20:36-38

13. The Stops at Cos, Rhodes, and Patara - 21:1-2

14. The Arrival at Tyre - 21:3-6

15. The Arrival at Ptolemais and Caesarea - 21:7-14

a. The Entrance into the Home of Philip - 21:7-9

b. The Warning of Agabus and Paul's Response - 21:10-14

16. The Arrival at Jerusalem - 21:15-16

E. PAUL'S VISIT TO THE TEMPLE AND HIS ARREST - 21:17-23:30

1. Paul's Reception by the Church - 21:17-26

a. Paul's Report of the Gentile Response to the Gospel - 21:17-19

b. The Proposal of James and the Elders - 21:20-26

2. The Riot in the Temple - 21:27-30

3. Paul's Rescue by the Romans - 21:31-36

4. Paul's Request for Permission to Address the Mob - 21:37-40

5. Paul's Defense to the Jews - 22:1-21

a. Paul's Early Days - 22:1-5

b. The Episode on the Damascus Road - 22:6-11

c. The Visit from Ananias of Damascus - 22:12-16

d. The Vision in the Temple - 22:17-21

6. The Reaction of the Mob and Paul's Imprisonment - 22:22-29

7. The Trial before the Sanhedrin - 22:30-23:10

a. The Confrontation with the High Priest - 22:30-23:5

b. The Division of the Pharisees and Sadducees over the Resurrection Hope - 23:6-10

8. The Word of Encouragement from God - 23:11

9. The Conspiracy Against Paul's Life - 23:12-15

10. The Discovery of the Conspiracy - 23:16-22

11. The Decision to Transfer Paul to Caesarea - 23:23-24

12. The Letter from the Tribune to Felix - 23:25-30

F. THE IMPRISONMENT AT CAESAREA - 23:31-26:32

1. Paul's Transfer to Caesarea - 23:31-35

2. Paul's Trial before Felix - 24:1-21

a. The Accusations Against Paul - 24:1-9

b. The Defense by Paul - 24:10-21

3. The Postponement of a Verdict by Felix - 24:22-23

4. Paul's Interviews with Felix - 24:24-26

5. The Ascension of Festus: Paul's Continued Custody - 24:27

6. The Visit of Festus to Jerusalem - 25:1-5

7. Paul's Appeal to Caesar - 25:6-12

8. The Visit of Agrippa II and Bernice to Festus - 25:13-22

9. Paul's Appearance before Agrippa - 25:23-26:32

a. The Presentation of Paul to Agrippa by Festus - 25:23-27

b. Paul's Address to Agrippa - 26:1-23

1) The Introduction - 26:1-3

2) Paul's Pharisaic Heritage - 26:4-8

3) Paul's Former Zeal Against Christians - 26:9-11

4) Paul's Experience on the Road to Damascus - 26:12-18

5) Paul's Obedience to God - 26:19-20

6) Paul's Arrest - 26:21

7) Paul's Continuing Preaching of Christ - 26:22-23

c. The Interchange Between Festus, Paul, and Agrippa - 26:24-29

d. The Agreement Regarding Paul's Innocence - 26:30-32

G. PAUL'S VOYAGE TO ROME - 27:1-28:31

1. The Journey from Caesarea to Sidon - 27:1-3

2. The Journey from Sidon to Myra - 27:4-6

3. The Journey from Myra around Crete - 27:7

4. The Arrival at Fair Havens - 27:8-15

a. Paul's Warning About the Coming Danger - 27:8-12

b. The Storm at Sea - 27:13-15

5. The Difficult Journey around Cauda - 27:16-17

6. The Shipwreck - 27:18-44

a. The Attempts to Lighten the Ship - 27:18-19

b. Paul's Words of Encouragement - 27:20-26

c. The Sighting of Land - 27:27-29

d. The Attempt of the Sailors to Escape - 27:30-32

e. Paul's Encouragement of the Crew to Eat - 27:33-38

f. The Running Aground of the Ship - 27:39-41

g. The Escape to Dry Land - 27:42-44

7. The Winter at Malta - 28:1-10

a. The Welcome by the Barbarians - 28:1-6

b. Paul's Ministry of Healing - 28:7-10

8. The Journey to Syracuse - 28:11-12

9. The Journey to Rhegium and Puteoli - 28:13-14

10. The Welcome at Three Taverns - 28:15

11. The Imprisonment at Rome - 28:16-29

a. The Arrival at Rome - 28:16

b. Paul's Preaching to the Jews - 28:17-29

1) Paul's Defense - 28:17-20

2) The Request for Further Information by the Jews - 28:21-22

3) The Interview with the Jews - 28:23

4) The Mixed Response - 28:24-29

12. Paul's Two Years in Rome - 28:30-31

-College Press New Testament Commentary: with the NIV