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Text -- Acts 7:43-60 (NET)
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Names, People and Places, Dictionary Themes and Topics
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collapse allCommentary -- Word/Phrase Notes (per phrase)
Robertson -> Act 7:43; Act 7:43; Act 7:43; Act 7:43; Act 7:44; Act 7:44; Act 7:44; Act 7:45; Act 7:45; Act 7:45; Act 7:45; Act 7:45; Act 7:45; Act 7:46; Act 7:46; Act 7:48; Act 7:48; Act 7:48; Act 7:49; Act 7:51; Act 7:51; Act 7:51; Act 7:51; Act 7:52; Act 7:52; Act 7:52; Act 7:52; Act 7:52; Act 7:53; Act 7:53; Act 7:53; Act 7:54; Act 7:54; Act 7:54; Act 7:55; Act 7:56; Act 7:56; Act 7:57; Act 7:57; Act 7:57; Act 7:57; Act 7:57; Act 7:57; Act 7:59; Act 7:59; Act 7:60; Act 7:60; Act 7:60
Robertson: Act 7:43 - -- The tabernacle of Moloch ( tēn skēnēn tou Moloch ).
Or tent of Moloch which they took up after each halt instead of the tabernacle of Jehovah. ...
The tabernacle of Moloch (
Or tent of Moloch which they took up after each halt instead of the tabernacle of Jehovah. Moloch was the god of the Amorites to whom children were offered as live sacrifices, an ox-headed image with arms outstretched in which children were placed and hollow underneath so that fire could burn underneath.
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Robertson: Act 7:43 - -- The star of the god Rephan ( to astron tou theou Rompha ).
Spelled also Romphan and Remphan. Supposed to be Coptic for the star Saturn to which the E...
The star of the god Rephan (
Spelled also Romphan and Remphan. Supposed to be Coptic for the star Saturn to which the Egyptians, Arabs, and Phoenicians gave worship. But some scholars take the Hebrew Kiyyoon to mean statues and not a proper name at all, "statues of your gods"carried in procession, making "figures"(
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I will carry (
Attic future of
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Robertson: Act 7:43 - -- Beyond Babylon ( epekeina Babulōnos ).
The Hebrew and the lxx have "beyond Damascus."An adverbial preposition (ep' ekeina with merē understoo...
Beyond Babylon (
The Hebrew and the lxx have "beyond Damascus."An adverbial preposition (
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Robertson: Act 7:44 - -- The tabernacle of the testimony ( hē skēnē tou marturiou ).
Probably suggested by the mention of "the tabernacle of Moloch"(Act 7:43). See note...
The tabernacle of the testimony (
Probably suggested by the mention of "the tabernacle of Moloch"(Act 7:43). See note on Mat 17:4 for discussion of
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Robertson: Act 7:44 - -- According to the figure ( kata ton tupon ).
According to the type or pattern. Tupos is from tuptō , to strike, to smite, and is the print of the ...
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Robertson: Act 7:44 - -- That he had seen ( hon heōrakei ).
Past perfect active of horaō , to see (double reduplication).
That he had seen (
Past perfect active of
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Which (
Agreeing with
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Robertson: Act 7:45 - -- In their turn ( diadexamenoi ).
First aorist middle participle of diadechomai , to receive through another, to receive in sucession or in turn. Late ...
In their turn (
First aorist middle participle of
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Robertson: Act 7:45 - -- With Joshua ( meta Iēsou ).
With Jesus, the Greek form of Joshua (contracted from Jehoshua, Mat 1:21), as in Heb 4:8.
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Robertson: Act 7:45 - -- When they entered on the possession of the nations ( en tēi kataschesei tōn ethnōn ).
Literally "in (or at the time of) the possession of the n...
When they entered on the possession of the nations (
Literally "in (or at the time of) the possession of the nations."See note on Heb 7:5 for the only other N.T. instance of
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Which (
The nations, genitive by attraction to case of
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Robertson: Act 7:45 - -- Thrust out ( exōsen ).
First aorist active indicative of exōtheō , to push out, common verb, here, only in N.T. save some MSS. in Act 27:39.
Thrust out (
First aorist active indicative of
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Robertson: Act 7:46 - -- Asked ( ēitēsato ).
Aorist middle (indirect) indicative, asked for himself (as a favour to himself). Cf. 2Sa 7:2.
Asked (
Aorist middle (indirect) indicative, asked for himself (as a favour to himself). Cf. 2Sa 7:2.
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Robertson: Act 7:46 - -- A habitation ( skēnōma ).
Like Psa 132:5, but it was a house that David proposed to build (2Sa 7:2), not a tent (skēnē ) which already exist...
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Robertson: Act 7:48 - -- Howbeit ( all' ).
By contrast with what Solomon did and David planned. Note emphatic position of "not"(all' ouch ), "But not does the Most High dwel...
Howbeit (
By contrast with what Solomon did and David planned. Note emphatic position of "not"(
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Robertson: Act 7:48 - -- In houses made with hands ( en cheiropoiētois ).
No word here for "houses"or "temples"in correct text (naois temples in Textus Receptus). Literal...
In houses made with hands (
No word here for "houses"or "temples"in correct text (
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Robertson: Act 7:48 - -- The prophet ( ho prophētēs ).
Isa 66:1. Isaiah taught plainly that heaven is God’ s throne.
The prophet (
Isa 66:1. Isaiah taught plainly that heaven is God’ s throne.
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Robertson: Act 7:49 - -- What manner of house ( Poion oikon ).
What sort of a house? This interrogative is sometimes scornful as in Act 4:7; Luk 6:32. (Page). So Stephen show...
What manner of house (
What sort of a house? This interrogative is sometimes scornful as in Act 4:7; Luk 6:32. (Page). So Stephen shows by Isaiah that Solomon was right that the temple was not meant to "confine"God’ s presence and that Jesus had rightly shown that God is a spirit and can be worshipped anywhere by any individual of any race or land. It is a tremendous argument for the universality and spirituality of Christianity free from the shackles of Jewish racial and national limitations, but its very strength only angered the Sanhedrin to desperation.
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Robertson: Act 7:51 - -- Stiffnecked ( sklērotrachēloi ).
From sklēros (hard) and trachēlos , neck, both old words, but this compound only in the lxx and here alone...
Stiffnecked (
From
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Robertson: Act 7:51 - -- Uncircumcised in heart ( aperitmētoi kardiais ).
Late adjective common in lxx and here only in the N.T. Verbal of peritemnō , to cut around and a...
Uncircumcised in heart (
Late adjective common in lxx and here only in the N.T. Verbal of
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Robertson: Act 7:51 - -- Ye always ( humeis aei ).
Emphatic position of humeis and "always"looks backward over the history of their forefathers which Stephen had reviewed.
Ye always (
Emphatic position of humeis and "always"looks backward over the history of their forefathers which Stephen had reviewed.
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Robertson: Act 7:51 - -- Resist ( antipiptete ).
Old word to fall against, to rush against. Only here in the N.T., but used in the O.T. which is here quoted (Num 27:14). Thei...
Resist (
Old word to fall against, to rush against. Only here in the N.T., but used in the O.T. which is here quoted (Num 27:14). Their fathers had made "external worship a substitute for spiritual obedience"(Furneaux). Stephen has shown how God had revealed himself gradually, the revelation sloping upward to Christ Jesus. "And as he saw his countrymen repeating the old mistake--clinging to the present and the material, while God was calling them to higher spiritual levels--and still, as ever, resisting the Holy Spirit, treating the Messiah as the patriarchs had treated Joseph, and the Hebrews Moses--the pity of it overwhelmed him, and his mingled grief and indignation broke out in words of fire, such as burned of old on the lips of the prophets"(Furneaux). Stephen, the accused, is now the accuser, and the situation becomes intolerable to the Sanhedrin.
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Robertson: Act 7:52 - -- Which of the prophets ( tina tōn prophētōn ).
Jesus (Luk 11:47; Mat 23:29-37) had charged them with this very thing. Cf. 2Ch 36:16.
Which of the prophets (
Jesus (Luk 11:47; Mat 23:29-37) had charged them with this very thing. Cf. 2Ch 36:16.
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Robertson: Act 7:52 - -- Which shewed before ( prokataggeilantas ).
The very prophets who foretold the coming of the Messiah their fathers killed.
Which shewed before (
The very prophets who foretold the coming of the Messiah their fathers killed.
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Robertson: Act 7:52 - -- The coming ( tēs eleuseōs ).
Not in ancient Greek or lxx and only here in the N.T. (in a few late writers).
The coming (
Not in ancient Greek or lxx and only here in the N.T. (in a few late writers).
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Robertson: Act 7:52 - -- Betrayers ( prodotai ).
Just like Judas Iscariot. He hurled this old biting word at them. In the N.T. only here and Luk 6:16; 2Ti 3:4. It cut like a ...
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Robertson: Act 7:52 - -- Murderers ( phoneis ).
The climax with this sharp word used of Barabbas (Act 3:14).
Murderers (
The climax with this sharp word used of Barabbas (Act 3:14).
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Robertson: Act 7:53 - -- Ye who ( hoitines ).
The very ones who, quippe qui , often in Acts when the persons are enlarged upon (Act 8:15; Act 9:35; Act 10:41, Act 10:47).
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Robertson: Act 7:53 - -- As it was ordained by angels ( eis diatagas aggelōn ).
About angels, see note on Act 7:38. Diatagē (from diatassō , to arrange, appoint) occu...
As it was ordained by angels (
About angels, see note on Act 7:38.
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Robertson: Act 7:53 - -- And kept it not ( kai ouk ephulaxate ).
Like a whipcracker these words cut to the quick. They gloried in possessing the law and openly violated it (R...
And kept it not (
Like a whipcracker these words cut to the quick. They gloried in possessing the law and openly violated it (Rom 2:23).
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Robertson: Act 7:54 - -- When they heard ( akouontes ).
Present active participle of akouō , while hearing.
When they heard (
Present active participle of
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Robertson: Act 7:54 - -- They were cut to the heart ( dieprionto tais kardiais ).
See note on Act 5:33 where the same word and form (imperfect passive of diapriō ) is used...
They were cut to the heart (
See note on Act 5:33 where the same word and form (imperfect passive of
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Robertson: Act 7:54 - -- They gnashed on him with their teeth ( ebruchon tous odontas ep' auton ).
Imperfect (inchoative) active of bruchō (Attic brukō ), to bite with...
They gnashed on him with their teeth (
Imperfect (inchoative) active of
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Robertson: Act 7:55 - -- And Jesus standing ( kai Iēsoun hestōta ).
Full of the Holy Spirit, gazing steadfastly into heaven, he saw God’ s glory and Jesus "standing"...
And Jesus standing (
Full of the Holy Spirit, gazing steadfastly into heaven, he saw God’ s glory and Jesus "standing"as if he had risen to cheer the brave Stephen. Elsewhere (save Act 7:56also) he is pictured as sitting at the right hand of God (the Session of Christ) as in Mat 26:64; Mar 16:19; Act 2:34; Eph 1:20; Col 3:1; Heb 1:3.
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Robertson: Act 7:56 - -- Opened ( diēnoigmenous ).
Perfect passive predicate participle of dianoignumi (cf. Mat 3:16; Luk 3:21).
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Robertson: Act 7:56 - -- The son of man ( ton huion tou anthrōpou ).
Elsewhere in the N.T. in Christ’ s own words. Here Stephen may refer to the words of Jesus as pres...
The son of man (
Elsewhere in the N.T. in Christ’ s own words. Here Stephen may refer to the words of Jesus as preserved in Mat 26:64.
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Robertson: Act 7:57 - -- Stopped their ears ( suneschon ta ōta autōn ).
Second aorist active of sunechō , to hold together. They held their ears together with their han...
Stopped their ears (
Second aorist active of
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Robertson: Act 7:57 - -- Rushed upon him with one accord ( hōrmēsan homothumadon ep' auton ).
Ingressive aorist active indicative of hormaō , to rush impetuously as the...
Rushed upon him with one accord (
Ingressive aorist active indicative of
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Robertson: Act 7:57 - -- Out of the city ( ek tēs poleōs ).
To keep from defiling the place with blood. But they sought to kill Paul as soon as they got him out of the te...
Out of the city (
To keep from defiling the place with blood. But they sought to kill Paul as soon as they got him out of the temple area (Act 21:30.).
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Robertson: Act 7:57 - -- Stoned ( elithoboloun ).
Imperfect active indicative of lithoboleō , began to stone, from lithobolos (lithos , stone, ballō , to throw), late G...
Stoned (
Imperfect active indicative of
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Robertson: Act 7:57 - -- The witnesses ( hoi martureōs ).
The false testifiers against Stephen suborned by the Pharisees (Act 6:11, Act 6:13). These witnesses had the privi...
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Robertson: Act 7:57 - -- At the feet of a young man named Saul ( para tous podas neaniou kaloumenou Saulou ).
Beside (para ) the feet. Our first introduction to the man who ...
At the feet of a young man named Saul (
Beside (
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Robertson: Act 7:59 - -- They stoned ( elithoboloun ).
Same verb and tense repeated, they kept on stoning, they kept it up as he was calling upon the Lord Jesus and making di...
They stoned (
Same verb and tense repeated, they kept on stoning, they kept it up as he was calling upon the Lord Jesus and making direct prayer to him as "Lord Jesus"(
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Robertson: Act 7:59 - -- Receive my spirit ( dexai to pneuma mou ).
Aorist middle imperative, urgency, receive it now. Many have followed Stephen into death with these words ...
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Robertson: Act 7:60 - -- Kneeled down ( theis ta gonata ).
Second aorist active participle of tithēmi , placing the knees (on the ground). This idiom is not in the old Gree...
Kneeled down (
Second aorist active participle of
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Robertson: Act 7:60 - -- Lay not this sin to their charge ( mē stēsēis autois tautēn tēn hamartian ).
First aorist (ingressive) active subjunctive with mē , regul...
Lay not this sin to their charge (
First aorist (ingressive) active subjunctive with
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Robertson: Act 7:60 - -- He fell asleep ( ekoimēthē ).
First aorist passive indicative of koimaō , to put to sleep. Old verb and the metaphor of sleep for death is comm...
He fell asleep (
First aorist passive indicative of
Vincent -> Act 7:43; Act 7:43; Act 7:45; Act 7:45; Act 7:45; Act 7:45; Act 7:46; Act 7:46; Act 7:48; Act 7:48; Act 7:49; Act 7:51; Act 7:51; Act 7:51; Act 7:53; Act 7:53; Act 7:54; Act 7:54; Act 7:55; Act 7:55; Act 7:55; Act 7:56; Act 7:56; Act 7:57; Act 7:58; Act 7:58; Act 7:58; Act 7:59; Act 7:59; Act 7:60; Act 7:60
Vincent: Act 7:43 - -- Tabernacle of Moloch
The portable tent-temple of the god, to be carried in procession. Moloch was an Ammonite idol to whom children were sacrific...
Tabernacle of Moloch
The portable tent-temple of the god, to be carried in procession. Moloch was an Ammonite idol to whom children were sacrificed. According to Rabbinical tradition, his image was hollow, heated from below, with the head of an ox and outstretched arms, into which children were laid, their cries being stifled by the beating of drums.
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Vincent: Act 7:43 - -- Remphan
The texts vary between Remphan, Rephan, and Romphan. It is supposed to be the Coptic name for Saturn, to which the Arabs, Egyptians...
Remphan
The texts vary between Remphan, Rephan, and Romphan. It is supposed to be the Coptic name for Saturn, to which the Arabs, Egyptians, and Phoenicians paid divine honors.
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Vincent: Act 7:45 - -- That came after ( διαδεξάμενοι )
Only here in New Testament. The verb originally means to receive from one another, in succession;...
That came after (
Only here in New Testament. The verb originally means to receive from one another, in succession; and that appears to be the more simple and natural rendering here: having received it (from Moses). Rev., very neatly, in their turn.
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Vincent: Act 7:45 - -- Jesus
Joshua. The names are the same, both signifying Saviour . See on Mat 1:21.
Jesus
Joshua. The names are the same, both signifying Saviour . See on Mat 1:21.
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Vincent: Act 7:45 - -- Into the possession ( ἐν τῇ κατασχέσει )
Rev., when they entered on the possession.
Into the possession (
Rev., when they entered on the possession.
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Vincent: Act 7:45 - -- Before the face ( ἀπὸ προσώπου )
More strictly, " away from the face." The same expression occurs in the Septuagint, Deuteron...
Before the face (
More strictly, " away from the face." The same expression occurs in the Septuagint, Deuteronomy 11:23.
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Vincent: Act 7:46 - -- Tabernacle ( σκήνωμα )
It was not a tabernacle or tent which David proposed to build, but a house. See 2Sa 7:2. Rev., rightly, ha...
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Vincent: Act 7:48 - -- The Most High
In contrast with heathen gods, who were confined to their temples.
The Most High
In contrast with heathen gods, who were confined to their temples.
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Vincent: Act 7:48 - -- Temples made with hands ( χειροποιήτοις ναοῖς )
The best texts omit ναοῖς , temples. The meaning is more general: in ...
Temples made with hands (
The best texts omit
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What house
Rev., more correctly, " what manner of house" (
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Vincent: Act 7:51 - -- Stiff-necked and uncircumcised ( σκληροτράχηλοι καὶ ἀπερίτμητοι )
Both only here in New Testament.
Stiff-necked and uncircumcised (
Both only here in New Testament.
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Vincent: Act 7:51 - -- Resist ( ἀντιπίπτετε )
It is a very strong expression, implying active resistance. Lit., to fall against or upon . Used of f...
Resist (
It is a very strong expression, implying active resistance. Lit., to fall against or upon . Used of falling upon an enemy. Only here in New Testament.
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Ye have been (
More correctly, as Rev., ye have become.
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Vincent: Act 7:53 - -- Who ( οἵτινες )
Stronger than the simple relative who, and emphasizing their sin by contrast with their privileges: inasmuch as ye ...
Who (
Stronger than the simple relative who, and emphasizing their sin by contrast with their privileges: inasmuch as ye were those who received, etc.
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Vincent: Act 7:53 - -- By the disposition of angels ( εἰς διαταγὰς ἀγγέλων )
Lit., unto ordinances of angels. Εἰς means with reference...
By the disposition of angels (
Lit., unto ordinances of angels.
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Vincent: Act 7:54 - -- They were cut
See on Act 5:33. In both instances, of anger. A different word is used to express remorse, Act 2:37.
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Vincent: Act 7:54 - -- Gnashed ( ἔβρυχον )
Originally to eat greedily, with a noise, as wild beasts: hence to gnash or grind the teeth.
Gnashed (
Originally to eat greedily, with a noise, as wild beasts: hence to gnash or grind the teeth.
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Vincent: Act 7:55 - -- Looked up steadfastly
Compare Act 1:10; Act 3:4, Act 3:12; Act 6:15; and see on Luk 4:20.
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Vincent: Act 7:55 - -- Standing
Rising from the throne to protect and receive his servant. Usually Jesus is represented in the New Testament as seated at the Father's...
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Vincent: Act 7:56 - -- The Son of man
A title never applied to Christ by any of the apostles or evangelists, except here by Stephen. See on Luk 6:22.
The Son of man
A title never applied to Christ by any of the apostles or evangelists, except here by Stephen. See on Luk 6:22.
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Stopped (
Lit., held together.
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Vincent: Act 7:58 - -- Stoned
According to the Rabbis, the scaffold to which the criminal was to be led, with his hands bound, was to be twice the size of a man. One of...
Stoned
According to the Rabbis, the scaffold to which the criminal was to be led, with his hands bound, was to be twice the size of a man. One of the witnesses was to smite him with a stone upon the breast, so as to throw him down. If he were not killed, the second witness was to throw another stone at him. Then, if he were yet alive, all the people were to stone him until he was dead. The body was then to be suspended till sunset.
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Vincent: Act 7:58 - -- A young man ( νεανίου )
Which, however, gives no indication of his age, since it is applied up to the age of forty-five. Thirty years ...
A young man (
Which, however, gives no indication of his age, since it is applied up to the age of forty-five. Thirty years after Stephen's martyrdom, Paul speaks of himself as the aged (Phm 1:9).
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Saul
The first mention of the apostle to the Gentiles.
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Vincent: Act 7:59 - -- Calling upon God
God is not in the Greek. From the vision just described, and from the prayer which follows, it is evident that Jesus is meant....
Calling upon God
God is not in the Greek. From the vision just described, and from the prayer which follows, it is evident that Jesus is meant. So Rev., the Lord.
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Jesus
An unquestionable prayer to Christ.
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Vincent: Act 7:60 - -- Lay not this sin to their charge ( μὴ στήσῃς αὐτοῖς τὴν ἁμαρτίαν ταύτην )
Lit., fix not this si...
Lay not this sin to their charge (
Lit., fix not this sin upon them.
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Vincent: Act 7:60 - -- He fell asleep ( ἐκοιμήθη )
Marking his calm and peaceful death. Though the pagan authors sometimes used sleep to signify death, it...
He fell asleep (
Marking his calm and peaceful death. Though the pagan authors sometimes used sleep to signify death, it was only as a poetic figure. When Christ, on the other hand, said, " Our friend Lazarus sleepeth (
Wesley: Act 7:43 - -- Probably not long after the golden calf: but secretly; else Moses would have mentioned it.
Probably not long after the golden calf: but secretly; else Moses would have mentioned it.
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Wesley: Act 7:43 - -- A small, portable chapel, in which was the image of their god. Moloch was the planet Mars, which they worshipped under a human shape. Remphan, that is...
A small, portable chapel, in which was the image of their god. Moloch was the planet Mars, which they worshipped under a human shape. Remphan, that is, Saturn, they represented by a star.
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Wesley: Act 7:43 - -- That is, beyond Damascus (which is the word in Amos) and Babylon. This was fulfilled by the king of Assyria, 2Ki 17:6.
That is, beyond Damascus (which is the word in Amos) and Babylon. This was fulfilled by the king of Assyria, 2Ki 17:6.
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Wesley: Act 7:44 - -- The testimony was properly the two tables of stone, on which the ten commandments were written. Hence the ark which contained them is frequently calle...
The testimony was properly the two tables of stone, on which the ten commandments were written. Hence the ark which contained them is frequently called the ark of the testimony; and the whole tabernacle in this place.
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Wesley: Act 7:44 - -- according to the model which he had seen - When he was caught up in the visions of God on the mount.
according to the model which he had seen - When he was caught up in the visions of God on the mount.
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Wesley: Act 7:45 - -- From their ancestors; brought into the possession of the Gentiles - Into the land which the Gentiles possessed before. So that God's favour is not a n...
From their ancestors; brought into the possession of the Gentiles - Into the land which the Gentiles possessed before. So that God's favour is not a necessary consequence of inhabiting this land. All along St. Stephen intimates two things: 1. That God always loved good men in every land: 2. That he never loved bad men even in this. Jos 3:14.
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Wesley: Act 7:46 - -- But he did not obtain his petition: for God remained without any temple till Solomon built him a house. Observe how wisely the word is chosen with res...
But he did not obtain his petition: for God remained without any temple till Solomon built him a house. Observe how wisely the word is chosen with respect to what follows.
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Wesley: Act 7:51 - -- Not bowing the neck to God's yoke; and uncircumcised in heart - So they showed themselves, Act 7:54; and ears - As they showed, Act 7:57. So far were ...
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Wesley: Act 7:51 - -- And your fathers, always - As often as ever ye are called, resist the Holy Ghost - Testifying by the prophets of Jesus, and the whole truth. This is t...
And your fathers, always - As often as ever ye are called, resist the Holy Ghost - Testifying by the prophets of Jesus, and the whole truth. This is the sum of what he had shown at large.
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Wesley: Act 7:53 - -- God, when he gave the law on Mount Sinai, was attended with thousands of his angels, Gal 3:19; Psa 68:17.
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Wesley: Act 7:55 - -- Doubtless he saw such a glorious representation, God miraculously operating on his imagination, as on Ezekiel's, when he sat in his house at Babylon, ...
Doubtless he saw such a glorious representation, God miraculously operating on his imagination, as on Ezekiel's, when he sat in his house at Babylon, and saw Jerusalem, and seemed to himself transported thither, Eze 8:1-4. And probably other martyrs, when called to suffer the last extremity, have had extraordinary assistance of some similar kind.
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Wesley: Act 7:56 - -- As if it were just ready to receive him. Otherwise he is said to sit at the right hand of God.
As if it were just ready to receive him. Otherwise he is said to sit at the right hand of God.
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Wesley: Act 7:58 - -- O Saul, couldst thou have believed, if one had told thee, that thou thyself shouldst be stoned in the same cause? and shouldst triumph in committing t...
O Saul, couldst thou have believed, if one had told thee, that thou thyself shouldst be stoned in the same cause? and shouldst triumph in committing thy soul likewise to that Jesus whom thou art now blaspheming? His dying prayer reached thee, as well as many others. And the martyr Stephen, and Saul the persecutor, (afterward his brother both in faith and martyrdom,) are now joined in everlasting friendship, and dwell together in the happy company of those who have made their robes white in the blood of the Lamb.
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Wesley: Act 7:59 - -- This is the literal translation of the words, the name of God not being in the original. Nevertheless such a solemn prayer to Christ, in which a depar...
This is the literal translation of the words, the name of God not being in the original. Nevertheless such a solemn prayer to Christ, in which a departing soul is thus committed into his hands, is such an act of worship, as no good man could have paid to a mere creature; Stephen here worshipping Christ in the very same manner in which Christ worshipped the Father on the cross.
JFB -> Act 7:42-50; Act 7:42-50; Act 7:42-50; Act 7:43; Act 7:43; Act 7:44; Act 7:45; Act 7:45; Act 7:45; Act 7:45; Act 7:51-53; Act 7:52; Act 7:53; Act 7:53; Act 7:54-56; Act 7:55; Act 7:55; Act 7:56; Act 7:57-58; Act 7:58; Act 7:58; Act 7:58; Act 7:58; Act 7:58; Act 7:59-60; Act 7:59-60; Act 7:60; Act 7:60; Act 7:60; Act 7:60
Judicially.
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JFB: Act 7:42-50 - -- The answer is, Yes, but as if ye did it not; for "neither did ye offer to Me only, nor always, nor with a perfect and willing heart" [BENGEL].
The answer is, Yes, but as if ye did it not; for "neither did ye offer to Me only, nor always, nor with a perfect and willing heart" [BENGEL].
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JFB: Act 7:43 - -- Two kinds of idolatry are charged upon the Israelites: that of the golden calf and that of the heavenly bodies; Molech and Remphan being deities, repr...
Two kinds of idolatry are charged upon the Israelites: that of the golden calf and that of the heavenly bodies; Molech and Remphan being deities, representing apparently the divine powers ascribed to nature, under different aspects.
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JFB: Act 7:43 - -- The well-known region of the captivity of Judah; while "Damascus" is used by the prophet (Amo 5:27), whither the ten tribes were carried.
The well-known region of the captivity of Judah; while "Damascus" is used by the prophet (Amo 5:27), whither the ten tribes were carried.
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JFB: Act 7:44 - -- Which aggravated the guilt of that idolatry in which they indulged, with the tokens of the divine presence constantly in the midst of them.
Which aggravated the guilt of that idolatry in which they indulged, with the tokens of the divine presence constantly in the midst of them.
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JFB: Act 7:45 - -- Rather, "having received it by succession" (Margin), that is, the custody of the tabernacle from their ancestors.
Rather, "having received it by succession" (Margin), that is, the custody of the tabernacle from their ancestors.
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Rather, "at the taking possession of [the territory of] the Gentiles."
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JFB: Act 7:45 - -- For till then Jerusalem continued in the hands of the Jebusites. But Stephen's object in mentioning David is to hasten from the tabernacle which he se...
For till then Jerusalem continued in the hands of the Jebusites. But Stephen's object in mentioning David is to hasten from the tabernacle which he set up, to the temple which his son built, in Jerusalem; and this only to show, from their own Scripture (Isa 66:1-2), that even that temple, magnificent though it was, was not the proper resting-place of Jehovah upon earth; as his audience and the nations had all along been prone to imagine. (What that resting-place was, even "the contrite heart, that trembleth at God's word," he leaves to be gathered from the prophet referred to).
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JFB: Act 7:51-53 - -- It has been thought that symptoms of impatience and irritation in the audience induced Stephen to cut short his historical sketch. But as little farth...
It has been thought that symptoms of impatience and irritation in the audience induced Stephen to cut short his historical sketch. But as little farther light could have been thrown upon Israel's obstinacy from subsequent periods of the national history on the testimony of their own Scriptures, we should view this as the summing up, the brief import of the whole Israelitish history--grossness of heart, spiritual deafness, continuous resistance of the Holy Ghost, down to the very council before whom Stephen was pleading.
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JFB: Act 7:52 - -- Deadly hostility to the messengers of God, whose high office it was to tell of "the Righteous One," that well-known prophetic title of Messiah (Isa 53...
Deadly hostility to the messengers of God, whose high office it was to tell of "the Righteous One," that well-known prophetic title of Messiah (Isa 53:11; Jer 23:6, &c.), and this consummated by the betrayal and murder of Messiah Himself, on the part of those now sitting in judgment on the speaker, are the still darker features of the national character depicted in these withering words.
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"at the appointment" or "ordination," that is, by the ministry.
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JFB: Act 7:53 - -- This closing word is designed to shut up those idolizers of the law under the guilt of high disobedience to it, aggravated by the august manner in whi...
This closing word is designed to shut up those idolizers of the law under the guilt of high disobedience to it, aggravated by the august manner in which they had received it.
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JFB: Act 7:54-56 - -- If they could have answered him, how different would have been their temper of mind!
If they could have answered him, how different would have been their temper of mind!
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JFB: Act 7:55 - -- You who can transfer to canvas such scenes as these, in which the rage of hell grins horribly from men, as they sit condemned by a frail prisoner of t...
You who can transfer to canvas such scenes as these, in which the rage of hell grins horribly from men, as they sit condemned by a frail prisoner of their own, and see heaven beaming from his countenance and opening full upon his view--I envy you, for I find no words to paint what, in the majesty of the divine text, is here so simply told. "But how could Stephen, in the council-chamber, see heaven at all? I suppose this question never occurred but to critics of narrow soul, one of whom [MEYER] conjectures that he saw it through the window! and another, of better mould, that the scene lay in one of the courts of the temple" [ALFORD]. As the sight was witnessed by Stephen alone, the opened heavens are to be viewed as revealed to his bright beaming spirit.
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JFB: Act 7:55 - -- Why "standing," and not sitting, the posture in which the glorified Saviour is elsewhere represented? Clearly, to express the eager interest with whic...
Why "standing," and not sitting, the posture in which the glorified Saviour is elsewhere represented? Clearly, to express the eager interest with which He watched from the skies the scene in that council chamber, and the full tide of His Spirit which He was at that moment engaged in pouring into the heart of His heroical witness, till it beamed in radiance from his very countenance.
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JFB: Act 7:56 - -- This is the only time that our Lord is by human lips called THE SON OF MAN after His ascension (Rev 1:13; Rev 14:14 are not instances). And why here? ...
This is the only time that our Lord is by human lips called THE SON OF MAN after His ascension (Rev 1:13; Rev 14:14 are not instances). And why here? Stephen, full of the Holy Ghost, speaking now not of himself at all (Act 7:55), but entirely by the Spirit, is led to repeat the very words in which Jesus Himself, before this same council, had foretold His glorification (Mat 26:64), assuring them that that exaltation of the SON OF MAN which they should hereafter witness to their dismay, was already begun and actual [ALFORD].
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JFB: Act 7:57-58 - -- To men of their mould and in their temper, Stephen's last seraphic words could but bring matters to extremities, though that only revealed the diaboli...
To men of their mould and in their temper, Stephen's last seraphic words could but bring matters to extremities, though that only revealed the diabolical spirit which they breathed.
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Their loose outer garments, to have them taken charge of.
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JFB: Act 7:58 - -- How thrilling is this our first introduction to one to whom Christianity--whether as developed in the New Testament or as established in the world--ow...
How thrilling is this our first introduction to one to whom Christianity--whether as developed in the New Testament or as established in the world--owes more perhaps than to all the other apostles together! Here he is, having perhaps already a seat in the Sanhedrim, some thirty years of age, in the thick of this tumultuous murder of a distinguished witness for Christ, not only "consenting unto his death" (Act 8:1), but doing his own part of the dark deed.
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JFB: Act 7:59-60 - -- An unhappy supplement of our translators is the word "God" here; as if, while addressing the Son, he was really calling upon the Father. The sense is ...
An unhappy supplement of our translators is the word "God" here; as if, while addressing the Son, he was really calling upon the Father. The sense is perfectly clear without any supplement at all--"calling upon [invoking] and saying, Lord Jesus"; Christ being the Person directly invoked and addressed by name (compare Act 9:14). Even GROTIUS, DE WETTE, MEYER, &c., admit this, adding several other examples of direct prayer to Christ; and PLINY, in his well-known letter to the Emperor Trajan (A.D. 110 or 111), says it was part of the regular Christian service to sing, in alternate strains, a hymn to Christ as God.
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JFB: Act 7:59-60 - -- In presenting to Jesus the identical prayer which He Himself had on the cross offered to His Father, Stephen renders to his glorified Lord absolute di...
In presenting to Jesus the identical prayer which He Himself had on the cross offered to His Father, Stephen renders to his glorified Lord absolute divine worship, in the most sublime form, and at the most solemn moment of his life. In this commitment of his spirit to Jesus, Paul afterwards followed his footsteps with a calm, exultant confidence that with Him it was safe for eternity (2Ti 1:12).
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That is, JESUS, beyond doubt, whom he had just before addressed as Lord.
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JFB: Act 7:60 - -- Comparing this with nearly the same prayer of his dying Lord, it will be seen how very richly this martyr of Jesus had drunk into his Master's spirit,...
Comparing this with nearly the same prayer of his dying Lord, it will be seen how very richly this martyr of Jesus had drunk into his Master's spirit, in its divinest form.
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JFB: Act 7:60 - -- Never said of the death of Christ. (See on 1Th 4:14). How bright the record of this first martyrdom for Christ, amidst all the darkness of its perpetr...
Never said of the death of Christ. (See on 1Th 4:14). How bright the record of this first martyrdom for Christ, amidst all the darkness of its perpetrators; and how many have been cheered by it to like faithfulness even unto death!
Clarke -> Act 7:43; Act 7:43; Act 7:44; Act 7:44; Act 7:45; Act 7:45; Act 7:46; Act 7:48; Act 7:48; Act 7:50; Act 7:51; Act 7:51; Act 7:51; Act 7:51; Act 7:52; Act 7:52; Act 7:52; Act 7:52; Act 7:53; Act 7:54; Act 7:54; Act 7:55; Act 7:55; Act 7:57; Act 7:58; Act 7:58; Act 7:59; Act 7:60; Act 7:60; Act 7:60
Clarke: Act 7:43 - -- Ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them - This is a literal translation of the ...
Ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them - This is a literal translation of the place, as it stands in the Septuagint; but in the Hebrew text it stands thus: But ye have borne the tabernacle of your Molech, and Chiun, your images, the star of your god which ye made to yourselves. This is the simple version of the place, unless we should translate
It was customary for the idolaters of all nations to carry images of their gods about them in their journeys, military expeditions, etc.; and these, being very small, were enclosed in little boxes, perhaps some of them in the shape of temples, called tabernacles; or, as we have it, Act 19:24, shrines. These little gods were the penates and lares among the Romans, and the tselems or talismans among the ancient eastern idolaters. The Hebrew text seems to refer to these when it says, the tabernacle of your Molech, and Chiun, your images,
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Clarke: Act 7:43 - -- I will carry you away beyond Babylon - You have carried your idolatrous images about; and I will carry you into captivity, and see if the gods in wh...
I will carry you away beyond Babylon - You have carried your idolatrous images about; and I will carry you into captivity, and see if the gods in whom ye have trusted can deliver you from my hands. Instead of beyond Babylon, Amos, from whom the quotation is made, says, I will carry you beyond Damascus. Where they were carried was into Assyria and Media, see 2Ki 17:6 : now, this was not only beyond Damascus, but beyond Babylon itself; and, as Stephen knew this to be the fact, he states it here, and thus more precisely fixes the place of their captivity. The Holy Spirit, in his farther revelations, has undoubted right to extend or illustrate those which he had given before. This case frequently occurs when a former prophecy is quoted in later times.
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Clarke: Act 7:44 - -- Our fathers had the tabernacle of witness in the wilderness - That is, the tabernacle in which the two tables of stone written by the finger of God ...
Our fathers had the tabernacle of witness in the wilderness - That is, the tabernacle in which the two tables of stone written by the finger of God were laid up, as a testimony that he had delivered these laws to the people, and that they had promised to obey them. As one great design of St. Stephen was to show the Jews that they placed too much dependence on outward privileges, and had not used the law, the tabernacle, the temple, nor the temple service, for the purpose of their institution, he labors to bring them to a due sense of this, that conviction might lead to repentance and conversion. And he farther shows that God did not confine his worship to one place, or form. He was worshipped without any shrine in the times of the patriarchs, Abraham, Isaac, Jacob, etc. He was worshipped with a tabernacle, or portable temple, in the wilderness. He was worshipped also in the fixed temple projected by David, but built by Solomon. He asserts farther that his infinite majesty cannot be confined to temples, made by human hands; and where there is neither tabernacle nor temple, (in any part of his vast dominions), he may be worshipped acceptably by the upright in heart. Thus he proves that neither tabernacle nor temple are essentially requisite for the true worship of the true God. Concerning the tabernacle to which St. Stephen here refers, the reader is requested to consult the notes on Exo 25:8, etc., and the subsequent chapters
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Clarke: Act 7:44 - -- Speaking unto Moses - Ὁ λαλων, Who spake, as in the margin; signifying the angel of God who spake to Moses, or God himself. See Exo 25:40.
Speaking unto Moses -
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Clarke: Act 7:45 - -- Brought in with Jesus - That is, with Joshua, whom the Greek version, quoted by St. Stephen, always writes Ιησους, Jesus, but which should co...
Brought in with Jesus - That is, with Joshua, whom the Greek version, quoted by St. Stephen, always writes
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Clarke: Act 7:45 - -- Possession of the Gentiles - Των εθνων, of the heathens, whom Joshua conquered, and gave their land to the children of Israel.
Possession of the Gentiles -
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Clarke: Act 7:46 - -- Desired to find a tabernacle - This was in David’ s heart, and it met with the Divine approbation: see 2Sa 7:2, etc., and see the purpose, Psa ...
Desired to find a tabernacle - This was in David’ s heart, and it met with the Divine approbation: see 2Sa 7:2, etc., and see the purpose, Psa 132:2-5; but, as David had been a man of war, and had shed much blood, God would not permit him to build the temple; but he laid the plan and made provision for it, and Solomon executed the design.
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Clarke: Act 7:48 - -- The Most High dwelleth not in temples made with hands - Here St. Stephen evidently refers to Solomon’ s speech, 1Ki 8:27. But will God indeed d...
The Most High dwelleth not in temples made with hands - Here St. Stephen evidently refers to Solomon’ s speech, 1Ki 8:27. But will God indeed dwell on the earth? Behold, the heaven, and the heaven of heavens cannot contain thee, how much less this house that I have builded? Both Solomon and St. Stephen mean that the majesty of God could not be contained, not even in the whole vortex of nature; much less in any temple which human hands could erect
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Clarke: Act 7:48 - -- As saith the prophet - The place referred to is Isa 66:1, Isa 66:2 : Thus saith the Lord, the heaven is my throne, and the earth my footstool. Where...
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Clarke: Act 7:50 - -- Hath not my hand made all these things? - Stephen certainly had not finished his discourse, nor drawn his inferences from the facts already stated; ...
Hath not my hand made all these things? - Stephen certainly had not finished his discourse, nor drawn his inferences from the facts already stated; but it is likely that, as they perceived he was about to draw conclusions unfavourable to the temple and its ritual, they immediately raised up a clamor against him, which was the cause of the following very cutting address.
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Clarke: Act 7:51 - -- Ye stiff-necked - Σκληροτραχηλοι . A metaphor taken from untoward oxen, who cannot be broken into the yoke; and whose strong necks ca...
Ye stiff-necked -
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Clarke: Act 7:51 - -- Uncircumcised in heart and ears - This was a Jewish mode of speech, often used by the prophets. Circumcision was instituted, not only as a sign and ...
Uncircumcised in heart and ears - This was a Jewish mode of speech, often used by the prophets. Circumcision was instituted, not only as a sign and seal of the covenant into which the Israelites entered with their Maker, but also as a type of that purity and holiness which the law of God requires; hence there was an excision of what was deemed not only superfluous but also injurious; and by this cutting off, the propensity to that crime which ruins the body, debases the mind, and was generally the forerunner of idolatry, was happily lessened. It would be easy to prove this, were not the subject too delicate. Where the spirit of disobedience was found, where the heart was prone to iniquity, and the ears impatient of reproof and counsel, the person is represented as uncircumcised in those parts, because devoted to iniquity, impatient of reproof, and refusing to obey. In Pirkey Eliezer, chap. 29, "Rabbi Seira said, There are five species of uncircumcision in the world; four in man, and one in trees. Those in man are the following: -
"1. Uncircumcision of the Ear. Behold, their Ear is uncircumcised, and they cannot hearken, Jer 6:10
"2. The uncircumcision of the Lips. How shall Pharaoh hear me, who am of uncircumcised Lips? Exo 6:12
"3. Uncircumcision of Heart. If then their uncircumcised Hearts be humbled, Lev 26:41. Circumcise therefore the Foreskin of Your Heart, Deu 10:16; Jer 4:4. For all the house of Israel are uncircumcised in the Heart, Jer 9:26
"4. The uncircumcision of the Flesh. Ye shall circumcise the Flesh of your Foreskin, etc., Gen 17:11.
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Clarke: Act 7:51 - -- Ye do always resist the Holy Ghost -
1. Because they were uncircumcised in heart, they always resisted the influences of the Holy ...
Ye do always resist the Holy Ghost -
1. Because they were uncircumcised in heart, they always resisted the influences of the Holy Spirit, bringing light and conviction to their minds; in consequence of which they became hardened through the deceitfulness of sin, and neither repented at the preaching of John, nor credited the glad tidings told them by Christ and the apostles
2. Because they were uncircumcised in ears, they would neither hear nor obey Moses, the prophets, Christ, nor the apostles
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Clarke: Act 7:51 - -- As your fathers did, so do ye - They were disobedient children, of disobedient parents: in all their generations they had been disobedient and perve...
As your fathers did, so do ye - They were disobedient children, of disobedient parents: in all their generations they had been disobedient and perverse. This whole people, as well as this text, are fearful proofs that the Holy Spirit, the almighty energy of the living God, may be resisted and rendered of none effect. This Spirit is not sent to stocks, stones, or machines, but to human beings endued with rational souls; therefore it is not to work on them with that irresistible energy which it must exert on inert matter, in order to conquer the vis inertiae or disposition to abide eternally in a motionless state, which is the state of all inanimate beings; but it works upon understanding, will, judgment, conscience, etc., in order to enlighten, convince, and persuade. If, after all, the understanding, the eye of the mind, refuses to behold the light; the will determines to remain obstinate; the judgment purposes to draw false inferences; and the conscience hardens itself against every check and remonstrance, (and all this is possible to a rational soul, which must be dealt with in a rational way), then the Spirit of God, being thus resisted, is grieved, and the sinner is left to reap the fruit of his doings. To force the man to see, feel, repent, believe, and be saved, would be to alter the essential principles of his creation and the nature of mind, and reduce him into the state of a machine, the vis inertiae of which was to be overcome and conducted by a certain quantum of physical force, superior to that resistance which would be the natural effect of the certain quantum of the vis inertiae possessed by the subject on and by which this agent was to operate. Now, man cannot be operated on in this way, because it is contrary to the laws of his creation and nature; nor can the Holy Ghost work on that as a machine which himself has made a free agent. Man therefore may, and generally does, resist the Holy Ghost; and the whole revelation of God bears unequivocal testimony to this most dreadful possibility, and most awful truth. It is trifling with the sacred text to say that resisting the Holy Ghost here means resisting the laws of Moses, the exhortations, threatenings, and promises of the prophets, etc. These, it is true, the uncircumcised ear may resist; but the uncircumcised heart is that alone to which the Spirit that gave the laws, exhortations, promises, etc;, speaks; and, as matter resists matter, so spirit resists spirit. These were not only uncircumcised in ear, but uncircumcised also in heart; and therefore they resisted the Holy Ghost, not only in his declarations and institutions, but also in his actual energetic operations upon their minds.
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Clarke: Act 7:52 - -- Which of the prophets have not your fathers persecuted? - Ye have not only resisted the Holy Ghost, but ye have persecuted all those who have spoken...
Which of the prophets have not your fathers persecuted? - Ye have not only resisted the Holy Ghost, but ye have persecuted all those who have spoken to you in his name, and by his influence: thus ye prove your opposition to the Spirit himself, by your opposition to every thing that proceeds from him
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Clarke: Act 7:52 - -- They have slain them, etc. - Isaiah, who showed before of the coming of Christ, the Jews report, was sawn asunder at the command of Manasseh
They have slain them, etc. - Isaiah, who showed before of the coming of Christ, the Jews report, was sawn asunder at the command of Manasseh
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Clarke: Act 7:52 - -- The coming of the Just One - Του δικαιου, Meaning Jesus Christ; emphatically called the just or righteous person, not only because of the...
The coming of the Just One -
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Clarke: Act 7:52 - -- The betrayers and murderers - Ye first delivered him up into the hands of the Romans, hoping they would have put him to death; but, when they acquit...
The betrayers and murderers - Ye first delivered him up into the hands of the Romans, hoping they would have put him to death; but, when they acquitted him, then, in opposition to the declaration of his innocence, and in outrage to every form of justice, ye took and murdered him. This was a most terrible charge; and one against which they could set up no sort of defense. No wonder, then, that they were instigated by the spirit of the old destroyer, which they never resisted, to add another murder to that of which they had been so recently guilty.
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Clarke: Act 7:53 - -- By the disposition of angels - Εις διαταγας αγγελων . After all that has been said on this difficult passage, perhaps the simple ...
By the disposition of angels -
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Clarke: Act 7:54 - -- They were cut to the heart - Διεπριοντο, They were sawn through. See the note on Act 5:33
They were cut to the heart -
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Clarke: Act 7:54 - -- They gnashed on him with their teeth - They were determined to hear him no longer; were filled with rage against him, and evidently thirsted for his...
They gnashed on him with their teeth - They were determined to hear him no longer; were filled with rage against him, and evidently thirsted for his blood.
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Clarke: Act 7:55 - -- Saw the glory of God - The Shekinah, the splendor or manifestation of the Divine Majesty
Saw the glory of God - The Shekinah, the splendor or manifestation of the Divine Majesty
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Clarke: Act 7:55 - -- And Jesus standing on the right hand of God - In his official character, as Mediator between God and man. Stephen had this revelation while in the S...
And Jesus standing on the right hand of God - In his official character, as Mediator between God and man. Stephen had this revelation while in the Sanhedrin; for as yet he had not been forced out of the city. See Act 7:58.
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Clarke: Act 7:57 - -- They - stopped their ears - As a proof that he had uttered blasphemy, because he said, He saw Jesus standing at the right hand of God. This was a fe...
They - stopped their ears - As a proof that he had uttered blasphemy, because he said, He saw Jesus standing at the right hand of God. This was a fearful proof against them; for if Jesus was at the right hand of God, then they had murdered an innocent person; and they must infer that God’ s justice must speedily avenge his death. They were determined not to suffer a man to live any longer who could say he saw the heavens opened and Jesus Christ standing at the right hand of God.
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Clarke: Act 7:58 - -- Cast him out of the city, and stoned him - They did not however wait for any sentence to be pronounced upon him; it seems they were determined to st...
Cast him out of the city, and stoned him - They did not however wait for any sentence to be pronounced upon him; it seems they were determined to stone him first, and then prove, after it had been done, that it was done justly. For the manner of stoning among the Jews, see the note on Lev 24:23
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Clarke: Act 7:58 - -- The witnesses laid down their clothes - To illustrate this whole transaction, see the observations at the end of this chapter.
The witnesses laid down their clothes - To illustrate this whole transaction, see the observations at the end of this chapter.
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Clarke: Act 7:59 - -- And they stoned Stephen, calling upon God - The word God is not found in any MS. or version, nor in any of the primitive fathers except Chrysostom. ...
And they stoned Stephen, calling upon God - The word God is not found in any MS. or version, nor in any of the primitive fathers except Chrysostom. It is not genuine, and should not be inserted here: the whole sentence literally reads thus: And they stoned Stephen, invoking and saying, Lord Jesus, receive my spirit! Here is a most manifest proof that prayer is offered to Jesus Christ; and that in the most solemn circumstances in which it could be offered, viz., when a man was breathing his last. This is, properly speaking, one of the highest acts of worship which can be offered to God; and, if Stephen had not conceived Jesus Christ to be God, could he have committed his soul into his hands
We may farther observe that this place affords a full proof of the immateriality of the soul; for he could not have commended his spirit to Christ, had he believed that he had no spirit, or, in other words, that his body and soul were one and the same thing. Allowing this most eminent saint to have had a correct notion of theology, and that, being full of the Holy Ghost, as he was at this time, he could make no mistake in matters of such vast weight and importance, then these two points are satisfactorily stated in this verse
1. That Jesus Christ is God; for Stephen died praying to him
2. That the soul is immaterial; for Stephen, in dying, commends his departing spirit into the hand of Christ.
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Clarke: Act 7:60 - -- He kneeled down - That he might die as the subject of his heavenly Master - acting and suffering in the deepest submission to his Divine will and pe...
He kneeled down - That he might die as the subject of his heavenly Master - acting and suffering in the deepest submission to his Divine will and permissive providence; and, at the same time, showing the genuine nature of the religion of his Lord, in pouring out his prayers with his blood in behalf of his murderers
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Clarke: Act 7:60 - -- Lay not this sin to their charge - That is, do not impute it to them so as to exact punishment. How much did the servant resemble his Lord, Father, ...
Lay not this sin to their charge - That is, do not impute it to them so as to exact punishment. How much did the servant resemble his Lord, Father, forgive them, for they know not what they do! This was the cry of our Lord in behalf of his murderers; and the disciple, closely copying his Master, in the same spirit, and with the same meaning, varies the expression, crying with a loud voice, Lord, lay not this sin to their charge! What an extent of benevolence! And in what a beautiful light does this place the spirit of the Christian religion! Christ had given what some have supposed to be an impossible command; Love your enemies; pray for them that despitefully use and persecute you. And Stephen shows here, in his own person, how practicable the grace of his Master had made this sublime precept
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Clarke: Act 7:60 - -- He fell asleep - This was a common expression among the Jews to signify death, and especially the death of good men. But this sleep is, properly spe...
He fell asleep - This was a common expression among the Jews to signify death, and especially the death of good men. But this sleep is, properly speaking, not attributable to the soul, but to the body; for he had commended his spirit to the Lord Jesus, while his body was overwhelmed with the shower of stones cast on him by the mob
After the word
The first clause of the next chapter should come in here, And Saul was consenting unto his death: never was there a worse division than that which separated it from the end of this chapter: this should be immediately altered, and the amputated member restored to the body to which it belongs
1. Though I have spoken pretty much at large on the punishment of stoning among the Jews, in the note on Lev 24:23, yet, as the following extracts will serve to bring the subject more fully into view, in reference to the case of St. Stephen, the reader will not be displeased to find them here. Dr. Lightfoot sums up the evidence he has collected on this subject, in the following particulars: -
"I. The place of stoning was without the sanhedrin, according as it is said, bring forth him that hath cursed without the camp, Lev 24:14. It is a tradition, the place of stoning was without three camps. The gloss tells us that the court was the camp of the Divine Presence; the mountain of the temple, the camp of the Levites; and Jerusalem, the camp of Israel. Now, in every sanhedrin, in whatever city, the place of stoning was without the city, as it was at Jerusalem
We are told the reason by the Gemarists, why the place of stoning was without the sanhedrin, and again without three camps: viz. If the Sanhedrin go forth and sit without the three camps, they make the place for stoning also distant from the sanhedrin, partly lest the sanhedrin should seem to kill the man; partly, that by the distance of the place there may be a little stop and space of time before the criminal come to the place of execution, if peradventure any one might offer some testimony that might make for him; for in the expectation of some such thing: -
"II. There stood one at the door of the sanhedrin having a handkerchief in his hand, and a horse at such a distance as it was only within sight. If any one therefore say, I have something to offer in behalf of the condemned person, he waves the handkerchief, and the horseman rides and calls back the people. Nay, if the man himself say, I have something to offer in my own defense, they bring him back four or five times one after another, if it be any thing of moment that he hath to say."I doubt they hardly dealt so gently with the innocent Stephen
"III. If no testimony arise that makes any thing for him, then they go on to stoning him: the crier proclaiming before him, ‘ N. the son of N. comes forth to be stoned for such or such a crime. N. and N. are the witnesses against him; if any one have any thing to testify in his behalf, let him come forth and give his evidence.’
"IV. When they come within ten cubits of the place where he must be stoned, they exhort him to confess, for so it is the custom for the malefactor to confess, because every one that confesseth hath his part in the world to come, as we find in the instance of Achan, etc
"V. When they come within four cubits of the place, they strip off his clothes, and make him naked
"VI. The place of execution was twice a man’ s height. One of the witnesses throws him down upon his loins; if he roll on his breast, they turn him on his loins again. If he die so, well. If not, then the other witness takes up a stone, and lays it upon his heart. If he die so, well. If not, he is stoned by all Israel
"VII. All that are stoned, are handed also, etc."These things I thought fit to transcribe the more largely, that the reader may compare this present action with this rule and common usage of doing it
"1. It may be questioned for what crime this person was condemned to die? You will say for blasphemy for the have heard him speak blasphemous words against Moses and against God. But no one is condemned as a blasphemer, unless for abusing the sacred name with four letters, viz.
"2. It may farther be questioned whether our blessed martyr was condemned by any formal sentence of the sanhedrin, or hurried in a tumultuary manner by the people; and so murdered: it seems to be the latter.
2. The defense of Stephen against the charges produced by his accusers must be considered as being indirect; as they had a show of truth for the ground of their accusations, it would have been improper at once to have roundly denied the charge. There is no doubt that Stephen had asserted and proved Jesus to be the Christ or Messiah; and that the whole nation should consider him as such, receive his doctrine, obey him, or expose themselves to the terrible sentence denounced in the prophecy of Moses: Whosoever will not hearken unto my words, which he shall speak in my name, I will require it of him, Deu 18:19; for they well knew that this word implied that Divine judgments should inevitably fall upon them. To make proper way for this conclusion, Stephen enters into a detail of their history, showing that, from the beginning, God had in view the dispensation which was now opening, and that his designs were uniformly opposed by their impious forefathers. That, notwithstanding all this, God carried on his work
First, by revealing his will to Abraham, and giving him the rite of circumcision, which was to be preserved among his descendants
Secondly, to Moses and Aaron in Egypt
Thirdly, to the whole congregation of Israel at Mount Sinai, and variously in the wilderness
Fourthly, by instituting the tabernacle worship, which was completed in the promised land, and continued till the days of Solomon, when the temple was builded, and the worship of God became fixed
Fifthly, by the long race of prophets raised up under that temple, who had been all variously persecuted by their forefathers, who departed from the true worship, and frequently became idolatrous; in consequence of which God gave them up into the hands of their enemies, and they were carried into captivity
How far St. Stephen would have proceeded, or to what issue he would have brought his discourse, we can only conjecture, as the fury of his persecutors did not permit him to come to a conclusion. But this they saw most clearly, that, from his statement, they could expect no mercy at the hand of God, if they persisted in their opposition to Jesus of Nazareth, and that their temple and political existence must fall a sacrifice to their persevering obstinacy. Their guilt stung them to the heart, and they were determined rather to vent their insupportable feelings by hostile and murderous acts, than in penitential sorrow and supplication for mercy. The issue was the martyrdom of Stephen; a man of whom the sacred writings give the highest character, and a man who illustrated that character in every part of his conduct. Stephen is generally called the proto-martyr, i.e. the First martyr or witness, as the word
3. I cannot close these observations without making one remark on his prayer for his murderers. Though this shows most forcibly the amiable, forgiving spirit of the martyr, yet we must not forget that this, and all the excellent qualities with which the mind of this blessed man was endued, proceeded from that Holy Ghost of whose influences his mind was full. The prayer therefore shows most powerfully the matchless benevolence of God. Even these most unprincipled, most impious, and most brutal of all murderers, were not out of the reach of His mercy! His Spirit influenced the heart of this martyr to pray for his destroyers; and could such prayers fail? No: Saul of Tarsus, in all probability was the first fruits of them. St. Augustine has properly remarked, Si Stephanus non orasset, ecclesia Paulum non haberet . If Stephen had not prayed, the Church of Christ could not have numbered among her saints the apostle of the Gentiles. Let this example teach us at once the spirit that becomes a disciple of Christ, the efficacy of prayer, and the unbounded philanthropy of God.
Calvin: Act 7:43 - -- 43.You took to you the tabernacle of Moloch Some take the copulative for the adversative [particle,] as if he should say, Yea, rather, ye worshipped ...
43.You took to you the tabernacle of Moloch Some take the copulative for the adversative [particle,] as if he should say, Yea, rather, ye worshipped the idol. It may be resolved also into the conjunction causal, thus, You did not offer sacrifices to me, because ye erected a tabernacle to Moloch. But I expound it somewhat otherwise, to wit, that God doth first accuse the fathers for the more vehemency; and then afterwards he addeth, that their posterity did increase the superstitions, because they gat to themselves new and diverse idols; as if the prophet had spoken thus in the person of God, If I shall rip up from the beginning, (O house of Jacob,) how your kindred hath behaved itself toward me; your fathers began to overthrow and corrupt, even in the wilderness, that worship which I had commanded; but you have far passed their ungodliness, for you have brought in an infinite company of gods. And this order is fitter for Stephen’s purpose; for he intendeth to prove, (as we have already said,) that after the Israelites felt away unto strange and bastardly rites, they never made an end of sinning, but being stricken with blindness, they polluted themselves every now and then with new idolatries, until they were come even unto the last end 454 of impiety. Therefore, Stephen confirmeth this sentence fitly with the testimony of the prophet, that the Jews, descending of wicked and rebellious fathers, had never ceased to wax worse and worse. And although the prophet’s words be somewhat unlike to these, yet is the sense all one. It is to be thought that Stephen, who had to deal with the Jews, did repeat word for word in their tongue that which is in the prophet; Luke, who wrote in Greek, did follow the Greek interpreter. The prophet saith, Ye honored Succoth your king, and Chiun your image, the star of your gods. The Greek interpreter made a noun common of a noun proper, because of the alliance 455 of the word Succoth, which signifieth a tabernacle. Furthermore, I cannot tell whence he fetcheth that his Remphan, unless it were because that word was more used in that time.
And figures which ye made The word image, which is in the prophet, doth of itself signify no evil thing. Moreover, the word [
Beyond Babylon The prophet nameth Damascus; neither doth the Greek interpretation dissent from the same. Wherefore it may be that the word Babylon cropt [crept] in here through error; though in the sum of the thing there be no great difference. The Israelites were to be carried away to Babylon; but because they thought that they had a sure and strong fortress in the kingdom of Syria, whose head Damascus was, therefore the prophet saith that Damascus shall not help them, but that God shall drive them farther; as if he should say, So long as you have Damascus set against your enemies, you think that you are well fenced; but God shall carry you away beyond it; even into Assyria and Chaldea.
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Calvin: Act 7:44 - -- 44.The tabernacle of witness Stephen showeth here that the blame cannot be laid upon God, because the Jews polluted themselves with divers superstiti...
44.The tabernacle of witness Stephen showeth here that the blame cannot be laid upon God, because the Jews polluted themselves with divers superstitions, as if God had suffered them to wander freely. 457 For he saith that God had commanded how he would be worshipped by them. Whereupon it followeth that they were entangled in so many errors, because they would not follow that form which God had appointed. Although he girdeth [reprehendeth] them for two causes: Because, being not content with that rule alone which God had prescribed, they invented to themselves strange worships; secondly, because they had no respect unto the right end of the temple, and of the ceremonies which God had appointed. For whereas they ought to have been unto them exercises of the spiritual worship, they apprehended nothing but that which was carnal, according to their carnal nature; 458 that is, they took the shadow for the body.
Therefore we see that the Jews were first reprehended for their boldness, for because that being not content with the plain word of God, they were carried away after their own inventions. Secondly, they are reproved for the preposterous abuse of the true and sincere worship; because they followed the flesh instead of the Spirit. They had, saith he, the tabernacle of witness. Therefore it was their own wantonness and rashness only which caused them to sin. For seeing they were well taught what was the right way and order of worshipping God, all cloak and color of ignorance was taken away.
Which thing is worth the noting. For seeing God doth after a sort bridle us, when he maketh his will known unto us, if after we have received his commandment we turn aside, either unto the right hand or to the left, we be twice guilty; because the servant which knoweth his master’s will, and doth it not, shall suffer more stripes: This is the first mark whereby the Holy Spirit doth distinguish all bastardly and corrupt worshippings from the true and sincere worship. Yea, (to speak more briefly,) the first difference between true worship and idolatry is this: when the godly take in hand nothing but that which is agreeable to the Word of God, but the other think all that lawful which pleaseth themselves, and so they count their own will a law; whereas God alloweth nothing but that which he himself hath appointed. To this end serveth the word witness.
The Hebrew word [
According to the form which he had seen This is referred unto the second point which I have touched; for it may be that he which shall use the ceremonies only which God appointed, shall notwithstanding worship God amiss. For God careth not for external rites, save only inasmuch as they are of the heavenly truth; therefore God would have the tabernacle to be made like unto the heavenly figure, 459 that the Jews might know that they were not to stay still in the external figures. Furthermore, let him which is disposed read my Commentaries upon the Epistle to the Hebrews, and he shall see what that figure, whereof mention is made Exo 25:0, (Exo 25:40; Heb 8:5,) did signify. Stephen doth only briefly tell them in this place that the worship which God commanded the Jews is spiritual, and that they, according to their carnal blockishness, were evil and false interpreters; therefore, as we have said, that God alloweth no worship but that which is grounded in his commandment, so we are taught here that it is requisite in the right use of the commandment, that the spiritual truth be present; which thing being granted, it was the like question which we said did consist principally in this issue, whether the shadows ought to yield to the body or not. Whereas Moses is said to have seen a form or figure, the Spirit of God signifieth thereby that it is unlawful for us to invent forms at our pleasure; but that all our senses must be set upon that form which God showeth, that all our religion may be formed according to it. The word figure signifieth here, in this place, the principal pattern, 460 which is nothing else but the spiritual truth.
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Calvin: Act 7:45 - -- 45.Which they brought in This serveth to increase the frowardness 461 of the nation, that whereas the tabernacle did continue with them, and they c...
45.Which they brought in This serveth to increase the frowardness 461 of the nation, that whereas the tabernacle did continue with them, and they carried the same whithersoever they went, yet could they not be kept within the bounds of God’s covenant, but they would have strange and profane rites; to wit, declaring that God dwelt amidst them, from whom they were so far distant, and whom they did drive out of that inheritance which he had given them. To this purpose serveth that also, that God did beautify the tabernacle with divers miracles; for the worthiness thereof 462 was established by those victories which the Jews had gotten, as it appeareth by divers places of the holy history; therefore, it must needs be that they were very disobedient, which did not cease oftentimes to start aside from that worship which was so many ways approved.
Until the days of David Although the ark of the Lord continued long in Shiloh, yet it had no certain place until the reign of David, (1Sa 1:3;) for it was unlawful for men to erect a place for the same, but it was to be placed in that place which the Lord had showed, as Moses saith oftentimes. Neither durst David himself, after he had taken it from the enemies, bring it into the thrashing-floor of Araunah until the Lord had declared, by an angel from heaven, that that was the place which he had chosen, (2Sa 24:16.) And Stephen counteth this a singular benefit of God, not without great cause, that the place was showed to David wherein the Israelites should hereafter worship God; as in the Psalm he rejoiceth as over some notable thing: “I was glad when they said unto me, We will go into the house of the Lord; our feet shall be stable in thy courts, O Jerusalem,” (Psa 132:3) The priesthood was coupled with the kingdom; therefore, the stability of the kingdom is showed in the resting of the ark; therefore it is said that he desired this so earnestly that he bound himself with a solemn vow, that he would not come within his house, that his eyes should enjoy no sleep, nor his temples any rest, until he should know a place for the Lord, and a tabernacle for the God of Jacob. Furthermore, the place was showed to David, but it was granted to Solomon to build the temple, (1Kg 5:7.)
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Calvin: Act 7:47 - -- 47.Solomon built Stephen seemeth to gird Solomon glancingly 463 in this place, as if he did not regard the nature of God in building the temple; yet ...
47.Solomon built Stephen seemeth to gird Solomon glancingly 463 in this place, as if he did not regard the nature of God in building the temple; yet did he attempt that work not without the commandment of God. There was also a promise added, wherein God did testify that he would be present with his people there. I answer, that when Stephen denieth that God dwelleth in temples made with hands, that is not referred unto Solomon, who knew full well that God was to be sought in heaven, and that men’s minds must be lifted up thither by faith; which thing he uttered also in that solemn prayer which he made:
“The heaven of heavens do not contain thee,
and how much less this house?”
(1Kg 8:23;)
but he reproveth the blockishness of the people, which abused the temple, as if it had had God tied to it; which appeareth more plainly by the testimony of Isaiah, (Isa 6:6,) which he citeth also; God, saith he, would have Solomon to build him a temple; but they were greatly deceived who thought that he was, as it were, included in such a building; as he complaineth by his prophet that the people do him injury, when as they imagine that he is tied to a place; but the prophet doth not for that cause only inveigh against the Jews, because they worshipped God superstitiously, thinking that his power was tied to the temple, but because they did esteem him according to their own affection, and, therefore, after that they had ended 464 their sacrifices and external pomp, they imagined that he was pleased, and that they had brought him indebted to them. This was almost a common error in all ages; because men thought that cold ceremonies were sufficient enough for the worship of God. The reason is, because forasmuch as they are carnal, and wholly set upon the world, they imagine that God is like to them; therefore, to the end God may take from them this blockishness, he saith that he filleth all things.
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Calvin: Act 7:49 - -- 49. For whereas he saith, that heaven is his seat, and the earth his footstool, it must not be so understood as if he had a body, or could be divided...
49. For whereas he saith, that heaven is his seat, and the earth his footstool, it must not be so understood as if he had a body, or could be divided into parts, after the manner of men; but because he is infinity, therefore he saith that he cannot be comprehended within any spaces of place; therefore, those men are deceived who esteem God or his worship according to their own nature; and because the prophet had to deal with hypocrites, he doth not only dispute about the essence of God, but also teacheth generally, that he is far unlike to men, and that he is not moved with the vain pomp of this world as they are. Here ariseth that question also, why the prophet saith that the Lord hath no place of rest in the world, whereas, notwithstanding, the Spirit affirmeth the contrary elsewhere, “This is my rest for ever,” (Psa 132:14.) Moreover, Isaiah doth adorn the Church with this self-same title, that it is the glorious rest of God, alluding unto the temple, I answer, that when God appointed signs of his presence ill the temple, and sacrifices in times past, he did not this to the end he might settle and fasten himself and his power there; therefore, the Israelites did wickedly, who, setting their minds wholly upon the signs, did forge to themselves an earthly God. They dealt also ungodly, who under this color took to themselves liberty to sin, as if they could readily and easily pacify God with bare ceremonies. Thus doth the world use to mock God.
When God doth declare, by the external rites, that he will be present with his, that he may dwell in the midst of them, he commandeth them to lift up their minds, that they may seek him spiritually. Hypocrites, which are entangled in the world, will rather pluck God out of heaven; and whereas they have nothing but vain and bare figures, they are puffed up with such foolish confidence, that they pamper themselves in their sins carelessly, so, at this day, the Papists include Christ in the bread and wine in their imagination; that done, so soon as they have worshipped their idol with foolish worship, they vaunt and crack as if they were as holy as angels. We must diligently note these two vices, that men do superstitiously forge to themselves a carnal and worldly God which doth so come down unto them, that they remain still having their minds set upon the earth, and that they rise not up in mind to heaven. Again, they dream that God is pacified with frivolous obedience; hereby it cometh to pass, that they are besotted in the visible signs; and, secondly, that 465 they go about to bring God indebted to them after a childish manner, and with things which be nothing worth.
Now we understand in what sense the prophet saith that God hath no place of rest in the world. He would, indeed, that the temple should have been a sign and pledge of his presence, yet only to the godly, which did ascend into heaven in heart, which did worship him spiritually with pure faith; but he hath no place of rest with the superstitious, who, through their foolish inventions, tie him unto the elements of the world, or do erect unto him an earthly worship; neither yet with hypocrites, who are puffed up with drunken confidence, as if they had done their duty towards God well, after that they have played in their toys. In sum, the promise received by faith doth cause God to hear us in his temple, as if he were present to show forth his power in the sacraments; but unless we rise up unto him by faith, we shall have no presence of his. Hereby we may easily gather, that when he dwelleth amidst those that be his, he is neither tied to the earth, neither comprehended in any place, because they seek him spiritually in heaven.
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Calvin: Act 7:50 - -- 50.Hath not mine hand? The prophet telleth the people in these words, that God hath no need either of gold, either of precious furniture of the templ...
50.Hath not mine hand? The prophet telleth the people in these words, that God hath no need either of gold, either of precious furniture of the temple, either of the sacrifices; whereupon it followeth that his true worship is not contained in ceremonies. For he desireth none of all these things which we offer unto him, for his own sake, but only that he may exercise us in the study of godliness; which argument is handled more at large, Psa 1:0. For although this be a shameful foolishness to go about to feed God with sacrifices, yet unless hypocrites were drowned in the same, they would make no such account of toys, because all that is unsavory before God which dissenteth from the spiritual worship; therefore, let us know that God seeketh us and not ours, which we have only at pleasure; and hereby it appeareth also what great difference there is between true religion and the carnal inventions of men.
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Calvin: Act 7:51 - -- 51. Forasmuch as Stephen doth not expressly answer the points of the accusation, I am of their mind who think that he would have said more, if his o...
51. Forasmuch as Stephen doth not expressly answer the points of the accusation, I am of their mind who think that he would have said more, if his oration had not been broken off with some uproar. For we know what a session of judges he had; therefore, no marvel if they enforced him to hold his peace with noise and outcries. And we see, also, that he did use long insinuation of set purpose, that he might tame and appease them who were like brute beasts most cruel; but it is likely that their madness was then incensed, when he proved that they had most wickedly corrupted the law, that the temple was polluted with their superstitions, and that there is nothing sincere amongst them; because, whilst they did stick in bare figures, they did not worship God spiritually, because they did not refer the ceremonies unto the heavenly figure; but though Stephen did not enter the cause straightway, but essayed to make their fierce minds somewhat more gentle by little and little, yet did he reason very fitly, to purge himself of the crime laid to his charge.
These two things, as we have said, were the principal points of the question, that Stephen had blasphemed God and his temple; that he went about to disannul the law. That Stephen might clear himself of both these false slanders, he began at the calling of Abraham, and declareth that the Jews excelled the Gentiles, not of their own nature, not by any right of their own, not by any merits of works, but by a free privilege, because God had adopted them in the person of Abraham. This is also very pertinent to the cause, that the covenant of salvation was made with Abraham before any temple or ceremonies were, yea, before circumcision was appointed. Of which things the Jews did so boast, that they said there was no worship of God without them, neither any holiness. After that he set down how wonderful and manifold the goodness of God was towards Abraham’s stock, and again how wickedly and frowardly they had refused, so much as in them lay, the grace of God; whereby it appeareth that it cannot be ascribed to their own merits that they are counted God’s people, but because God did choose them of his own accord, being unworthy, and did not cease to do them good, though they were most unthankful. Their lofty and proud spirits might by this means have been subdued, tamed, and humbled, that being emptied of that wind of foolish glory they might come unto the Mediator. Thirdly, he declared that the Angel was the governor and chief, in giving the law and delivering the people, and that Moses did so serve in his function, that he taught that there should come other prophets hereafter, who should, notwithstanding, have one which should be the chief of them, that he might make an end of all prophecies, and that he might bring the perfect accomplishment of them all. Whereby it is gathered that those are nothing less than Moses’ disciples, who reject that kind of doctrine which was promised and commended in the law, together with the author thereof.
Last of all, he showeth that all the old worship which was prescribed by Moses is not to be esteemed of itself, but that it ought rather to be referred to another end, because it was made according to the heavenly pattern; and that the Jews have always been wicked interpreters of the law, because they conceived nothing but that which was earthly. Hereby is it proved that there is no injury done to the temple and the law when Christ is made, as it were, the end and truth of both, But because the state of the cause did consist chiefly in this, that the worship of God doth not properly consist in sacrifices and other things, and that all ceremonies did nothing else but shadow Christ, Stephen was purposed to stand upon this point if the Jews would have permitted him; but because, when he was come to the pith of the matter, they cannot abide to hear any more, (they were so incensed with fury,) the application of those things which he had said, unto this cause which he had in hand, is wanting. And he is enforced to use a sharp reprehension for a conclusion, Ye of an hard neck, saith he, (Exo 32:9.) We see how soon he is offended with them with an holy zeal, but because he saw that he spake many things to small end, especially before deaf men, he breaketh off his doctrine. This is a metaphor taken from horses or oxen, which Moses useth often, when he will say that his people is a rebellious people, and disobedient to God, and also unruly.
The upbraiding which followeth was of greater force with them. Circumcision was unto them a vail and covering to cover all vices. Therefore, when he calleth them uncircumcised in heart, he doth not only mean that they are rebellious against God and stubborn, but that they were found treacherous and covenant-breakers, even in that sign whereof they did so greatly boast; and so he turneth that back most fitly to their shame, whereof they made boast to their glory. For this is all one, as if he should have said that they had broken the covenant of the Lord, so that their circumcision was void and profane. This speech is taken out of the law and the prophets. For as God hath appointed the sign, so he would have the Jews know to what end they were circumcised; to wit, that they might circumcise their hearts and all their corrupt affections to the Lord, as we read, “And now circumcise your hearts to the Lord,” Wherefore, the letter of circumcision, as Paul calleth it, is a vain visor with God, (Rom 2:28.) So, forasmuch as at this day the spiritual washing is the truth of our baptism, it is to be feared, lest that may well be objected to us, that we are not partakers of baptism, because our souls and flesh are polluted with filthiness.
Ye have always resisted At the first Stephen vouchsafed to call these men fathers and brethren, against whom he inveigheth thus sharply, Therefore, so long as there remained any hope that they might be made more gentle, he dealt not only friendly with them, but he spake honorably unto them. Now, so soon as he espieth their desperate stubbornness, he doth not only take from them all honor, but lest he should have any fellowship with them, he speaketh unto them as unto men of another kindred. You, saith he, are like to your fathers, who have always rebelled against the Spirit of God. But he himself came of the same fathers; and yet that he may couple himself to Christ, he forgetteth his kindred, inasmuch as it was wicked. And yet for all this, he bindeth them not all in one bundle, as they say, but he speaketh unto the multitude.
And those are said to resist the Spirit who reject 466 him when he speaketh in the prophets. Neither doth he speak in this place of secret revelations, wherewith God inspireth every one, but of the external ministry; which we must note diligently. He purposeth to take from the Jews all color of excuse; and, therefore, he upbraideth unto them, that they had purposely, and not of ignorance, resisted God. Whereby it appeareth what great account the Lord maketh of his word, and how reverently he will have us to receive the same. Therefore, lest, like giants, we make war against God, let us learn to hearken to the ministers by whose mouth he teacheth us.
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Calvin: Act 7:52 - -- 52.Which of the prophets? Forasmuch as they ought not to bear their fathers’ fault, Stephen seemeth to deal unjustly, in that he reckoneth this amo...
52.Which of the prophets? Forasmuch as they ought not to bear their fathers’ fault, Stephen seemeth to deal unjustly, in that he reckoneth this amongst their faults unto whom he speaketh; but he had just causes so to do. First, because they did vaunt that they were Abraham’s holy progeny, it was worth the labor to show unto them how great vanity that was, as if Stephen should say, that there is no cause why they should vaunt of their stock, forasmuch as they come of those who were wicked murderers of the prophets. So that he toucheth that glancingly which is more plainly set down by the prophets, that they are not the children of prophets, but a degenerate and bastardly issue, the seed of Canaan, etc. Which thing we may at this day object to the Papists, when as they so highly extol their fathers. Furthermore, this serveth to amplify withal, whereas he saith that it is no new thing for them to resist the truth, but that they have this wickedness, as it were, by inheritance from their fathers. Furthermore, it was requisite for Stephen by this means to pluck from their faces the visor of the Church, wherewith they burdened him. 467 This was an unmeet prejudice against the doctrine of the gospel, in that they boasted that they are the Church of God, and did challenge this title 468 by long succession. Therefore, Stephen preventeth them on the contrary, and proveth that their fathers did, no less than they, rage against the prophets, through wicked contempt and hatred of sound doctrine. Lastly, this is the continual custom of the Scripture to gather the fathers and children together 469 under the same guiltiness, seeing they pollute themselves with the same offenses, and that famous sentence of Christ answereth thereto, “Fulfill the measure of your fathers, until the just blood come upon you, from Abel unto Zacharias.”
Who have foretold Hereby we gather that this was the drift of all the prophets, to direct their nation unto Christ, as he is the end of the law, (Rom 10:4.) It were too long to gather all the prophecies wherein the coming of Christ was foretold. Let it suffice to know this generally, that it was the common office of all the prophets to promise salvation by the grace of Christ. Christ is called in this place the Just, not only to note his innocency, but of the effect, because it is proper to him to appoint justice in the world. And even in this place doth Stephen prove that the Jews were altogether unworthy of the benefit of redemption, because the fathers did not only refuse that in times past, which was witnessed unto them by the prophets, but they did also cruelly murder the messengers of grace, and their children endeavored to extinguish the author of righteousness and salvation which was offered unto them. By which comparison Christ teacheth that the wicked conspiracy of his enemies was an heap of all iniquities.
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Calvin: Act 7:53 - -- 53.Who have received the law They called that fury wherewith they raged against Stephen zeal of the law, as if he had been a forsaker of the law, and...
53.Who have received the law They called that fury wherewith they raged against Stephen zeal of the law, as if he had been a forsaker of the law, and a revolt 470 and had enforced others to fall away in like sort. Although he was determined to clear himself of this false accusation, yet he did not go through with his answer. For he could not be heard, and it was to no end to speak to deaf men. Therefore, he is content, at a word, to take from them their false color and pretense. It is evident, saith he, that you lie, when you pretend the zeal of the law, which you transgress and break without ceasing; and as he objected unto them in the words next going before, the treacherous murder of the Just, so now he upbraideth unto them their revolting from the law. Some man will say that Stephen’s cause is no whit bettered hereby, because the Jews break the law. But as we have already said, Stephen doth not so chide them, as if his defense did principally consist in this issue, but that they may not flatter themselves in their false boasting. For hypocrites must be handled thus, who will, notwithstanding, seem to be most earnest defenders of God’s glory, though indeed they condemn him carelessly. And here is also a fit antistrophe, because they made semblance that they received the law which was committed to them, which was, notwithstanding, reproachfully despised by them.
In the dispositions of angels It is word for word, into the dispositions, but it is all one. Furthermore, we need not seek any other interpreter of this saying than Paul, who saith that the law was disposed or ordained by angels, (Gal 3:16;) for he useth the participle there whereof this noun is derived. And his meaning is, that the angels were the messengers of God, and his witnesses in publishing the law, that the authority thereof might be firm and stable.
Therefore, forasmuch as God did call the angels to be, as it were, solemn witnesses when he gave the Jews his law, the same angels shall be witnesses of their unfaithfulness. 471 And to this end doth Stephen make mention of the angels, that he may accuse the Jews in presence of them, and prove them guilty, because they have transgressed the law. Hereby we may gather what shall become of the despisers of the gospel, which doth so far excel the law, that it doth, after a sort, darken the glory thereof, as Paul teacheth, (2Co 3:0.)
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Calvin: Act 7:54 - -- 54.When they heard The beginning of the action had in it some color of judgment; but at length the judges cannot bridle their fury. First, they inter...
54.When they heard The beginning of the action had in it some color of judgment; but at length the judges cannot bridle their fury. First, they interrupt him with murmuring and noise, now they break out into envious and deadly cryings, 472 lest they should hear any one word. Afterward they hale the holy man (out of the city,) that they may put him to death. And Luke expresseth properly what force Satan hath to drive forward the adversaries of the word. When he saith that they burst asunder inwardly, he noteth that they were not only angry, but they were also stricken with madness. Which fury breaketh out into the gnashing of the teeth, as a violent fire into flame. The reprobate, who are at Satan’s commandment, must needs be thus moved with the hearing of the word of God; and this is the state of the gospel, it driveth hypocrites into madness who might seem before to be modest, as if a drunken man who is desirous of sleep be suddenly awakened. Therefore, Simeon assigneth this to Christ, as proper to him, to disclose the thoughts of many hearts, (Luk 2:35.) Yet, notwithstanding, this ought not to be ascribed to the doctrine of salvation, whose end is rather this, to tame men’s minds to obey God after that it hath subdued them. But so soon as Satan hath possessed their minds, if they be urged, their ungodliness will break out. Therefore, this is an accidentary [accidental] evil; yet we are taught by these examples, that we must not look that the word of God should draw all men unto a sound mind.
Which doctrine is very requisite for us unto constancy. Those which are teachers cannot do their duty as they ought, but they must set themselves against the contemners of God. And forasmuch as there are always some wicked men, which set light by the majesty of God, they must ever now and then have recourse unto this vehemency of Stephen. For they may not wink when God’s honor is taken from him. And what shall be the end thereof? Their ungodliness shall be the more incensed, so that we shall seem to pour oil into the fire, (as they say.) But whatsoever come of it, yet must we not spare the wicked, but we must keep them down mightily, although they could pour out all the furies of hell. And it is certain that those which will flatter the wicked do not respect the fruit, 473 but are faint-hearted through fear of danger. But as for us, howsoever we have no such success as we could wish, let us know that courage in defending the doctrine of godliness is a sweet-smelling sacrifice to God.
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Calvin: Act 7:55 - -- 55.Forasmuch as he was full We cannot almost express into what straits the servant of Christ was brought, when he saw himself beset round with raging...
55.Forasmuch as he was full We cannot almost express into what straits the servant of Christ was brought, when he saw himself beset round with raging enemies; the goodness of his cause was oppressed, partly with false accusations and malice, partly with violence and outrageous outcries; he was environed with stern countenances on every side; he himself was haled unto a cruel and horrible kind of death; he could espy succor and ease no where. Therefore, being thus destitute of man’s help, he turneth himself toward God. We must first note this, that Stephen did look unto God, who is the judge of life and death, (turning his eyes from beholding the world,) when he was brought into extreme despair of all things, whilst that there is nothing but death before his eyes. This done, we must also add this, that his expectation was not in vain, because Christ appeared to him by and by. Although Luke doth signify, that he was now armed with such power of the Spirit as could not be overcome, so that nothing could hinder him from beholding the heavens; therefore Stephen looketh up toward heaven, that he may gather courage by beholding Christ; that dying he may triumph gloriously, having overcome death. But as for us, it is no marvel if Christ do not show himself to us, because we are so set and tied upon the earth. Hereby it cometh to pass, that our hearts fail us at every light rumor of danger, and even at the falling of a leaf. And that for good causes; for where is our strength but in Christ? But we pass over the heavens, as if we had no help any where else, save only in the world, Furthermore, this vice can be redressed by no other means than if God lift us up by his Spirit, being naturally set upon the earth. Therefore, Luke assigneth this cause, why Stephen looked up steadfastly toward heaven, because he was full of the Spirit. We must also ascend into heaven, having this Spirit to be our director and guide, so often as we are oppressed with troubles. And, surely, until such time as he illuminate us, our eyes are not so quick of sight, that they can come unto heaven. Yea, the eyes of the flesh are so dull, that they cannot ascend into heaven.
He saw the glory of God Luke signifieth, as I have said, that Christ appeared forthwith to Stephen so soon as he lifted up his eyes towards heaven. But he telleth us before, that he had other eyes given him than the fleshly eyes, seeing that with the same 474 he flieth up unto the glory of God. Whence we must gather a general comfort, that God will be no less present with us, if, forsaking the world, all our senses strive to come to him; not that he appeareth unto us by any external vision, as he did to Stephen, but he will so reveal himself unto us within, that we may indeed feel his presence. And this manner of seeing ought to be sufficient for us, when God doth not only, by his power and grace, declare that he is nigh at hand, but doth also prove that he dwelleth in us.
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Calvin: Act 7:56 - -- 56.Behold, I see the heavens God meant not only privately to provide for his servant, but also to wring and torment his enemies; as Stephen doth cour...
56.Behold, I see the heavens God meant not only privately to provide for his servant, but also to wring and torment his enemies; as Stephen doth courageously triumph over them, when he affirmeth plainly that he saw a miracle. And here may a question be moved, how the heavens were opened? For mine own part, I think that there was nothing changed in the nature of the heavens; but that Stephen had new quickness of sight granted him, which pierced through all lets, even unto the invisible glory of the kingdom of heaven. For admit we grant that there was some division or parting 475 made in heaven, yet man’s eye could never reach so far. Again, Stephen alone did see the glory of God. For that spectacle was not only hid from the wicked, who stood in the same place, but they were also so blinded within themselves, that they did not see the manifest truth. 476 Therefore, he saith that the heavens are opened to him in this respect, because nothing keepeth him from beholding the glory of God. Whereupon it followeth that the miracle was not wrought in heaven, but in his eyes. Wherefore, there is no cause why we should dispute long about any natural vision; because it is certain that Christ appeared unto him not after some natural manner, but after a new and singular sort. And I pray you of what color was the glory of God, that it could be seen naturally with the eyes of the flesh? Therefore, we must imagine nothing in this vision but that which is divine. Moreover, this is worth the noting, that the glory of God appeared not unto Stephen wholly as it was, but according to man’s capacity. For that infiniteness cannot be comprehended with the measure of any creature.
The Son of man standing He seeth Christ reigning in that flesh wherein he was abased; so that in very deed the victory did consist in this one thing. Therefore, it is not superfluous in that Christ appeareth unto him, and for this cause doth he also call him the Son of man, as if he should say, I see that man whom ye thought ye had quite extinguished by death enjoying the government of heaven; therefore, gnash with your teeth as much as you list: there is no cause why I should fear to fight for him even unto blood, who shall not only defend his own cause, but my salvation also. Notwithstanding, here may a question be moved, why he saw him standing, who is said elsewhere to sit? Augustine, as he is sometimes more subtle than needs, saith, “that he sitteth as a judge, that he stood then as an advocate.” For mine own part, I think that though these speeches be diverse, yet they signify both one thing. For neither sitting, nor yet standing, noteth out how the body of Christ was framed; but this is referred unto his power and kingdom. For where shall we erect him a throne, that he may sit at the right hand of God the Father, seeing God doth fill all things in such sort, that we ought to imagine no place for his right hand?
Therefore, the whole text is a metaphor, when Christ is said to sit or stand at the right hand of God the Father, and the plain meaning is this, that Christ hath all power given him, that he may reign in his Father’s stead in that flesh wherein he was humbled, and that he may be next him. And although this power be spread abroad through heaven and earth, yet some men imagine amiss that Christ in every where in his human nature. For, though he be contained in a certain place, yet that hindereth no whit but that he may and doth show forth his power throughout all the world. Therefore, if we be desirous to feel him present by the working of his grace, we must seek him in heaven; as he revealed himself unto Stephen there. Also, some men do affirm ridiculously out of this place, that he drew near unto Stephen that he might see him. 477 For we have already said, that Stephen’s eyes were so lifted up by the power of the Spirit, 478 that no distance of place could hinder the same. I confess, indeed, that speaking properly, that is, philosophically, there is no place above the heavens. But this is sufficient for me, that it is perverse doting to place Christ any where else save only in heaven, and above the elements of the world.
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Calvin: Act 7:57 - -- 57.Crying with a loud voice This was either a vain show of zeal, as hypocrites are almost always pricked forward with ambition to break out into immo...
57.Crying with a loud voice This was either a vain show of zeal, as hypocrites are almost always pricked forward with ambition to break out into immoderate heat; as Caiaphas when he heard Christ say thus, After this ye shall see the Son of man, etc., did rent his clothes in token of indignation, as if it were intolerable blasphemy; or else certainly the preaching of the glory of Christ was unto them such a torment, that they must needs burst through madness. And I am rather of this mind; for Luke saith afterward, that they were carried violently, as those men which have no hold of themselves use to leap out immoderately. 479
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Calvin: Act 7:58 - -- 58.They stoned God had appointed this kind of punishment in the law for false prophets, as it is written in the 13th chapter of Deuteronomy; but God ...
58.They stoned God had appointed this kind of punishment in the law for false prophets, as it is written in the 13th chapter of Deuteronomy; but God doth also define there who ought to be reckoned in that number; to wit, he which doth attempt to bring the people unto strange gods; therefore the stoning of Stephen was both unjust and also wicked, because he was unjustly condemned; so that the martyrs of Christ must suffer like punishment with the wicked. It is the cause alone which maketh the difference; but this difference is so highly esteemed before God and his angels, that the rebukes of the martyrs 480 do far excel all glory of the world. Yet here may a question be moved, How it was lawful for the Jews to stone Stephen, who had not the government in their hands? For in Christ’s cause they answer, It is not lawful for us to put any man to death. I answer, that they did this violently and in an uproar. And whereas the president did not punish this wickedness, it may be that he winked at many things, 481 lest they should bring that hatred upon his own head which they bare against the name of Christ. We see that the Roman presidents did chiefly wink at the civil discords of that nation, even of set purpose; that when one of them had murdered another, 482 they might the sooner be overcome afterward.
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Calvin: Act 7:59 - -- And the witnesses. Luke signifieth, that even in that tumult they observed some show of judgment. This was not commanded in vain that the witnesses s...
And the witnesses. Luke signifieth, that even in that tumult they observed some show of judgment. This was not commanded in vain that the witnesses should throw the first stone; because, seeing they must commit the murder with their own hands, many are holden with a certain dread, who otherwise are less afraid to cut the throats of the innocent with perjury of the tongue. But in the mean season, we gather how blind and mad the ungodliness of these witnesses was, who are not afraid to imbrue their bloody hands with the blood of an innocent, who had already committed murder with their tongues. Whereas he saith, that their clothes were laid down at the feet of Saul, he showeth that there was no let in him, but that being cast into a reprobate sense he might have perished with the rest. 483 For who would not think that he was a desperate, [desperado,] who had infected his youth with such cruelty? 484 Neither is his age expressed to lessen his fault, as some unskillful men go about to prove; for he was of those years, that want of knowledge could no whit excuse him. And Luke will shortly after declare, that he was sent by the high priest to persecute the faithful. Therefore he was no child, he might well be counted a man. Why, then, is his youth mentioned? That every man may consider with himself what great hurt he might have done in God’s Church, unless Christ had bridled him betimes. And therein appeareth a most notable token both of God’s power and also of his grace, in that he tamed a fierce and wild beast in his chief fury, even in a moment, and in that he extolled a miserable murderer so highly who through his wickedness was drowned almost in the deep pit of hell.
59.Calling on Because he had uttered words enough before men, though in vain, he turneth himself now unto God for good causes, and armeth himself with prayer to suffer all things. For although we have need to run unto God’s help every minute of an hour during our whole warfare, yet we have greatest need to call upon God in the last conflict, which is the hardest.
And Luke expresseth again how furious mad they were, because their cruelty was not assuaged even when they saw the servant of Christ praying humbly. Furthermore, here is set down a prayer of Stephen having two members. In the former member, where he commendeth his spirit to Christ, he showeth the constancy of his faith. In the other, where he prayeth for his enemies, he testifieth his love towards men. Forasmuch as the whole perfection of godliness consisteth upon [of] these two parts, we have in the death of Stephen a rare example of a godly and holy death. It is to be thought that he used many more words, but the sum tendeth to this end.
Lord Jesus I have already said, that this prayer was a witness of confidence; and surely the courageousness and violentness 485 of Stephen was great, that when as he saw the stones fly about his ears, wherewith he should be stoned by and by; when as he heareth cruel curses and reproaches against his head, he yet stayeth himself meekly 486 upon the grace of Christ. In like sort, the Lord will have his servants to be brought to nought as it were sometimes, to the end their salvation may be the more wonderful, And let us define this salvation not by the understanding of our flesh, 487 but by faith. We see how Stephen leaneth not unto the judgment of the flesh, but rather assuring himself, even in very destruction, that he shall be saved, he suffereth death with a quiet mind. For undoubtedly he was assured of this, that our life is hid with Christ in God, (Col 3:3.)
Therefore, casting off all care of the body, he is content to commit his soul into the hands of Christ. For he could not pray thus from his heart, unless, having forgotten this life, he had cast off all care of the same.
It behoveth us with David (Psa 31:6) to commit our souls into the hands of God daily so long as we are in the world, because we are environed with a thousand deaths, that God may deliver our life from all dangers; but when we must die indeed, and we are called thereunto, we must fly unto this prayer, that Christ will receive our spirit. For he commended his own spirit into the hands of his Father, to this end, that he may keep ours for ever. This is an inestimable comfort, in that we know our souls do not wander up and down 488 when they flit out of our bodies, but that Christ receiveth them, that he may keep them faithfully, if we commend them into his hands. This hope ought to encourage us to suffer death patiently. Yea, whosoever commendeth his soul to Christ with an earnest affection of faith, he must needs resign himself wholly to his pleasure and will. And this place doth plainly testify that the soul of man is no vain blast which vanisheth away, as some frantic fellows imagine dotingly, 489 but that it is an essential spirit which liveth after this life. Furthermore, we are taught hereby that we call upon Christ rightly and lawfully, because all power is given him of the Father, for this cause, that all men may commit themselves to his tuition. 490
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Calvin: Act 7:60 - -- 60.Kneeling down, he cried This is the other part of his prayer, wherein he joineth the love of men with faith in Christ; and surely if we desire to ...
60.Kneeling down, he cried This is the other part of his prayer, wherein he joineth the love of men with faith in Christ; and surely if we desire to be gathered to Christ for our salvation, we must put on this affection. Whereas Stephen prayeth for his enemies, and those most deadly, and even in the very instant when their cruelty might provoke him unto desire of revenge, he declareth sufficiently what affection he beareth toward all other men.
And we know that we are all commanded 491 to do the same which Stephen did; 492 but because there is nothing more hard than so to forgive injuries, that we will wish well to those who would have us undone, (Mat 5:43;) therefore we must always set Stephen before our eyes for an example. He crieth indeed with a loud voice, but he maketh show of nothing before men which was not spoken sincerely and from the heart, as God himself doth witness. Yet he crieth aloud, that he may omit nothing which might serve to assuage the cruelty of the enemies. The fruit appeared not forthwith, yet undoubtedly he prayed not in vain; and Paul is unto us a sufficient testimony 493 that this sin was not laid to all their charges. I will not say as Augustine, that unless Stephen had prayed the Church should not have had Paul; for this is somewhat hard; only I say this, that whereas God pardoned Paul, it appeareth thereby that Stephen’s prayer was not in vain. Here ariseth a question, how Stephen prayeth for those which he said of late did resist the Holy Ghost; but this seemeth to be the sin against the Spirit which shall never be forgiven? We may easily answer, that that is pronounced generally of all which belongeth to many everywhere; therefore, he called not the body of the people rebellious in such sort that he exempted none. Again, I have declared before what manner of resisting he condemned in that place; for it followeth not by and by, that they sin against the Holy Ghost who resist him for a time. When he prayeth that God will not lay the sin to their charge, his meaning is, that the guiltiness may not remain in them.
And when he had said thus, he fell on sleep This was added, that we may know that these words were uttered even when he was ready to yield up the ghost, which is a token of wonderful constancy; also this word sleep noteth a meek kind of death. Now, because he made this prayer when he was at the point of death, he was not moved with any hope of obtaining pardon, to be so careful to appease his enemies, but only that they might repent. When this word sleep is taken in the Scripture for to die, it must be referred unto the body, lest any man imagine foolishly with unlearned men, that the souls do also sleep.
Defender: Act 7:44 - -- Stephen reminds the council that the temple of which they were so zealous had not actually been appointed by God. God had even given Moses all the det...
Stephen reminds the council that the temple of which they were so zealous had not actually been appointed by God. God had even given Moses all the detailed specifications for the tabernacle in the wilderness, which He had not done for this temple. Although God had accepted and blessed the temple with His presence, the building itself was not sacred and was not destined to last forever. In fact, the existing temple had been built by the Edomite Herod, who, caring nothing for God, had built it for political reasons. Jesus had predicted it would soon be destroyed (Luk 21:5, Luk 21:6)."
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Defender: Act 7:45 - -- This reference is to Joshua, whose name was the Hebrew form of "Jesus," (meaning "Jehovah the Savior," or simply "salvation"). Possibly Stephen insert...
This reference is to Joshua, whose name was the Hebrew form of "Jesus," (meaning "Jehovah the Savior," or simply "salvation"). Possibly Stephen inserted this name here deliberately in order to subtly call attention to the parallel ministries of Joshua, who conquered Canaan, and Jesus, who had come to conquer Satan, sin and death."
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Defender: Act 7:48 - -- Even Solomon, in his dedicatory prayer at the completion of the first temple, had acknowledged that God, being omnipresent, could not really dwell in ...
Even Solomon, in his dedicatory prayer at the completion of the first temple, had acknowledged that God, being omnipresent, could not really dwell in a physical building (1Ki 8:27).
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Defender: Act 7:50 - -- Stephen had evidently taken the Great Commission seriously. The God of Israel was actually the God who had created the whole world, who now wanted the...
Stephen had evidently taken the Great Commission seriously. The God of Israel was actually the God who had created the whole world, who now wanted the gospel carried to all men."
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Defender: Act 7:51 - -- The Jews placed great stress on the physical ritual of circumcision, forgetting that it was meant to be symbolic of their complete dedication to the w...
The Jews placed great stress on the physical ritual of circumcision, forgetting that it was meant to be symbolic of their complete dedication to the will and purposes of God. Thus, their hearts were still cold toward God and their ears inattentive to His Word, so that God could not reach them.
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Defender: Act 7:51 - -- Although their fathers had persecuted the prophets, the current generation of Jews professed to honor them. They claimed that if they had been living ...
Although their fathers had persecuted the prophets, the current generation of Jews professed to honor them. They claimed that if they had been living in the days of the prophets, they would not have slain them as their fathers had done (Mat 23:30), but Jesus had called them the true "children of them which killed the prophets" (Mat 23:31), and Stephen repeated the charge. This they had proved when they murdered Jesus and now were planning the same for Stephen, whose messages had contained the same rebukes their fathers had heard for similar rebellion against the true God and His Word (Act 7:52)."
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Defender: Act 7:53 - -- Stephen concluded by accusing the Jews of breaking God's law, even as they had accused him of speaking against the law (Act 6:13)."
Stephen concluded by accusing the Jews of breaking God's law, even as they had accused him of speaking against the law (Act 6:13)."
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Defender: Act 7:56 - -- Jesus had called Himself "the Son of man" at least eighty times, but this is the first time one of His disciples used the title. It had stressed, by i...
Jesus had called Himself "the Son of man" at least eighty times, but this is the first time one of His disciples used the title. It had stressed, by implication, the universality of His ministry, and Stephen now emphasized it evidently for the same reason. Furthermore, the vision reported by Stephen must certainly have reminded them of the very similar circumstances of Jesus' trial and conviction just a few weeks prior. He had said to them: "Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven" (Mat 26:64). Now, at Stephen's trial, he was thus confirming the claim (and supposed blasphemy) of Jesus, thereby giving them an immediate excuse to slay him too. In addition, it would remind them of their frustration at being unable to produce the dead body of Jesus to stop the preaching of His resurrection. His body was alive in heaven and at the right hand of the Father. No wonder they were furious and proceeded forthwith to stone Stephen, not even going through Herod or Pilate, as they had with Jesus.
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Defender: Act 7:56 - -- Jesus is often presented as sitting at the right hand of God, acting as our Intercessor and Advocate (Act 2:34; Rom 8:34; 1Jo 2:1). Normally, the defe...
Jesus is often presented as sitting at the right hand of God, acting as our Intercessor and Advocate (Act 2:34; Rom 8:34; 1Jo 2:1). Normally, the defense counsel remains seated in the presence of the judge, rising only to make objection when his client comes under specially severe attack or misrepresentation. Thus, it is significant that Stephen saw Him standing at God's right hand."
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Defender: Act 7:58 - -- This is the first introduction to the young zealot who would become the Apostle Paul."
This is the first introduction to the young zealot who would become the Apostle Paul."
TSK: Act 7:43 - -- ye took : Lev 18:21, Lev 20:2-5; 2Ki 17:16-18, 2Ki 21:6
figures : Exo 20:4, Exo 20:5; Deu 4:16-18, Deu 5:8, Deu 5:9
and I : 2Ki 17:6, 2Ki 18:11; Amo 5...
ye took : Lev 18:21, Lev 20:2-5; 2Ki 17:16-18, 2Ki 21:6
figures : Exo 20:4, Exo 20:5; Deu 4:16-18, Deu 5:8, Deu 5:9
and I : 2Ki 17:6, 2Ki 18:11; Amo 5:27
Babylon : In the passage of Amos, to which Stephen refers, it is beyond Damascus; but as Assyria and Media, to which they were carried, were not only beyond Damascus, but beyond Babylon itself, he states that fact, and thus fixes more precisely the place of their captivity.
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TSK: Act 7:44 - -- the tabernacle : Exo 38:21; Num 1:50-53, Num 9:15, Num 10:11, Num 17:7, Num 17:8, Num 18:2; Jos 18:1; 2Ch 24:6
speaking : or, who spake
that he : Exo ...
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TSK: Act 7:45 - -- Which : Jos 3:11-14, Jos 18:1; Jdg 18:31; 1Sa 4:4; 1Ki 8:4; 1Ch 16:39, 1Ch 21:29
that came after : or, having received
Jesus : Jos 3:6, Jos 3:7, Joshu...
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TSK: Act 7:46 - -- found : Act 13:22; 1Sa 15:28, 1Sa 16:1, 1Sa 16:11-13; 2Sa 6:21, 2Sa 7:1, 2Sa 7:8, 2Sa 7:18, 2Sa 7:19; 1Ch 28:4, 1Ch 28:5; Psa 78:68-72, 89:19-37, Psa ...
found : Act 13:22; 1Sa 15:28, 1Sa 16:1, 1Sa 16:11-13; 2Sa 6:21, 2Sa 7:1, 2Sa 7:8, 2Sa 7:18, 2Sa 7:19; 1Ch 28:4, 1Ch 28:5; Psa 78:68-72, 89:19-37, Psa 132:11
and desired : 2Sa 7:1-5; 1Ki 8:17-19; 1Ch 17:1-4, 1Ch 22:7, 1Ch 22:8, 1Ch 28:2, 1Ch 28:3, 1Ch 29:2, 1Ch 29:3; Psa 132:1-5
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TSK: Act 7:47 - -- 2Sa 7:13; 1Kings 5:1-18, 1Ki 6:1, 1Ki 6:37, 1Ki 6:38, 7:13-51, 1Ki 8:20; 1Ch 17:1; 2Chr. 2:1-4:22; Zec 6:12, Zec 6:13
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TSK: Act 7:48 - -- the most High : Deu 32:8; Psa 7:17, Psa 46:4, Psa 91:1, Psa 91:9, Psa 92:8; Dan 4:17, Dan 4:24, Dan 4:25, Dan 4:34; Hos 7:16
dwelleth : Act 17:24, Act...
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TSK: Act 7:49 - -- Heaven : 1Ki 22:19; Psa 11:4; Jer 23:24; Mat 5:34, Mat 5:35, Mat 23:22; Rev 3:21
what house : Jer 7:4-11; Mal 1:11; Mat 24:2; Joh 4:21
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TSK: Act 7:50 - -- Act 14:15; Exo 20:11; Psa 33:6-9, Psa 50:9-12, Psa 146:5, Psa 146:6; Isa 40:28, Isa 44:24; Isa 45:7, Isa 45:8, Isa 45:12; Jer 10:11, Jer 32:17
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TSK: Act 7:51 - -- stiffnecked : Exo 32:9, Exo 33:3, Exo 33:5, Exo 34:9; Deu 9:6, Deu 9:13, Deu 31:27; 2Ch 30:8; Neh 9:16; Psa 75:5; Psa 78:8; Isa 48:4; Jer 17:23; Eze 2...
stiffnecked : Exo 32:9, Exo 33:3, Exo 33:5, Exo 34:9; Deu 9:6, Deu 9:13, Deu 31:27; 2Ch 30:8; Neh 9:16; Psa 75:5; Psa 78:8; Isa 48:4; Jer 17:23; Eze 2:4; Zec 7:11, Zec 7:12
uncircumcised : Lev 26:41; Deu 10:16, Deu 30:6; Jer 4:4, Jer 6:10, Jer 9:25, Jer 9:26; Eze 44:7, Eze 44:9; Rom 2:25, Rom 2:28, Rom 2:29; Phi 3:3; Col 2:11
resist : Act 6:10; Neh 9:30; Isa 63:10; Eph 4:30
as : Act 7:9, Act 7:27, Act 7:35, Act 7:39; Mat 23:31-33
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TSK: Act 7:52 - -- Which of : 1Sa 8:7, 1Sa 8:8; 1Ki 19:10,1Ki 19:14; 2Ch 24:19-22, 2Ch 36:16; Neh 9:26; Jer 2:30; Jer 20:2, Jer 26:15, Jer 26:23; Mat 5:12, Mat 21:35-41,...
Which of : 1Sa 8:7, 1Sa 8:8; 1Ki 19:10,1Ki 19:14; 2Ch 24:19-22, 2Ch 36:16; Neh 9:26; Jer 2:30; Jer 20:2, Jer 26:15, Jer 26:23; Mat 5:12, Mat 21:35-41, Mat 23:31-37; Luk 11:47-51; Luk 13:33, Luk 13:34; 1Th 2:15
which showed : Act 3:18, Act 3:24; 1Pe 1:11; Rev 19:10
the Just One : Act 3:14, Act 22:14; Zec 9:9; 1Jo 2:1; Rev 3:7
of whom : Act 2:23, Act 3:15, Act 4:10, Act 5:28-30
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TSK: Act 7:53 - -- have received : Exod. 19:1-20:26; Deu 33:2; Psa 68:17; Gal 3:19; Heb 2:2
and have : Eze 20:18-21; Joh 7:19; Rom 2:23-25; Gal 6:13
have received : Exod. 19:1-20:26; Deu 33:2; Psa 68:17; Gal 3:19; Heb 2:2
and have : Eze 20:18-21; Joh 7:19; Rom 2:23-25; Gal 6:13
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TSK: Act 7:54 - -- they were : Act 5:33, Act 22:22, Act 22:23
they gnashed : Job 16:9; Psa 35:16, Psa 112:10; Lam 2:16; Mat 8:12, Mat 13:42, Mat 13:50, Mat 22:13, Mat 24...
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TSK: Act 7:55 - -- full : Act 2:4, Act 4:8, Act 6:3, Act 6:5, Act 6:8, Act 6:10, Act 13:9, Act 13:10; Mic 3:8
looked : Act 1:10,Act 1:11; 2Co 12:2-4; Rev 4:1-3
and saw :...
full : Act 2:4, Act 4:8, Act 6:3, Act 6:5, Act 6:8, Act 6:10, Act 13:9, Act 13:10; Mic 3:8
looked : Act 1:10,Act 1:11; 2Co 12:2-4; Rev 4:1-3
and saw : Isa 6:1-3; Eze 1:26-28, Eze 10:4, Eze 10:18, Eze 11:23; Joh 12:41; 2Co 4:6; 2Pe 1:17; Rev 21:11
standing : Psa 109:31, Psa 110:1; Joh 14:3; Heb 1:3, Heb 8:1
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TSK: Act 7:56 - -- I see : Act 10:11, Act 10:16; Eze 1:1; Mat 3:16; Mar 1:10; Luk 3:21; Rev 4:1, Rev 11:19, Rev 19:11
the Son : Dan 7:13, Dan 7:14; Mat 16:27, Mat 16:28,...
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TSK: Act 7:57 - -- they cried : Act 7:54, Act 21:27-31, Act 23:27
stopped : Psa 58:4; Pro 21:13; Zec 7:11
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TSK: Act 7:58 - -- cast : Num 15:35; 1Ki 21:13; Luk 4:29; Heb 13:12, Heb 13:13
stoned : Act 6:11; Lev 24:14-16; Joh 10:23-26
the witnesses : Act 6:13; Deu 13:9, Deu 13:1...
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TSK: Act 7:59 - -- calling : Act 2:21, Act 9:14, Act 9:21, Act 22:16; Joe 2:32; Rom 10:12-14; 1Co 1:2
Lord : Psa 31:5; Luk 23:46
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TSK: Act 7:60 - -- he kneeled : Act 9:40, Act 20:36, Act 21:5; Ezr 9:5; Dan 6:10; Luk 22:41
Lord : Mat 5:44; Luk 6:28, Luk 23:34; Rom 12:14-21
he fell : Act 13:36; 1Co 1...
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collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: Act 7:43 - -- Yea, ye took up - That is, you bore, or you carried with you, for purposes of idolatrous worship. The tabernacle - This word properly mea...
Yea, ye took up - That is, you bore, or you carried with you, for purposes of idolatrous worship.
The tabernacle - This word properly means a "tent"; but it is also applied to the small tent or house in which was contained the image of the god; the shrine, box, or tent in which the idol was placed. It is customary for idolatrous nations to bear their idols about with them, enclosed in cases or boxes of various sizes, usually very small, as their idols are commonly small. Probably they were made in the shape of small "temples"or tabernacles; and such appear to have been the "silver shrines"for Diana, made at Ephesus, Act 19:24. These shrines, or images, were borne with them as a species of amulet, charm, or talisman to defend them from evil. Such images the Jews seem to have carried with them.
Moloch - This word comes from the Hebrew word signifying "king."This was a god of the Ammonites, to whom human sacrifices were offered. Moses in several places forbids the Israelites, under penalty of death, to dedicate their children to Moloch, by making them pass through the fire, Lev 18:21; Lev 20:2-5. There is great probability that the Hebrews were addicted to the worship of this deity after they entered the land of Canaan. Solomon built a temple to Moloch on the Mount of Olives 1Ki 11:7; and Manasseh made his son pass through the fire in honor of this idol, 2Ki 21:3, 2Ki 21:6. The image of this idol was made of brass, and his arms extended so as to embrace anyone; and when they offered children to him, they heated the statue, and when it was burning hot, they placed the child in his arms, where it was soon destroyed by heat. It is not certain what this god was supposed to represent. Some suppose it was in honor of the planet Saturn; others, the sun; others, Mercury, Venus, etc. What particular god it was is not material. It was the most cutting reproof that could be made to the Jews, that their fathers had been guilty of worshipping this idol.
And the star - The Hebrew in this place is, "Chiun your images, the star of your god."The expression used here leads us to suppose that this was a star which was worshipped, but what star it is not easy to ascertain; nor is it easy to determine why it is called both "Chiun"and "Remphan."Stephen quotes from the Septuagint translation. In that translation the word "Chiun"is rendered by the word "Raiphan,"or "Rephan,"easily changed into "Remphan."Why the authors of that version adopted this is not known. It was probably, however, from one of two causes:
(1) Either because the word "Chiun"in Hebrew meant the same as "Remphan"in the language of Egypt, where the translation was made; or,
(2) Because the "object"of worship called "Chiun"in Hebrew was called "Remphan"in the language of Egypt. It is generally agreed that the object of their worship was the planet "Saturn,"or "Mars,"both of which planets were worshipped as gods of evil influence. In Arabic, the word "Chevan"denotes the planet Saturn. Probably "Rephan,"or "Remphan,"is the Coptic name for the same planet, and the Septuagint adopted this because that translation was made in Egypt, where the Coptic language was spoken.
Figures which ye made - Images of the god which they made. See the article "Chiun"in Robinson’ s Calmet.
And I will carry you away ... - This is simply expressing in few words what is stated at greater length in Amo 5:27. In Hebrew it is "Damascus"; but this evidently denotes the Eastern region, in which also Babylon was situated.
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Barnes: Act 7:44 - -- The tabernacle of witness - The "tent"or "tabernacle"which Moses was commanded to make. It was called a tabernacle of "witness,"or of "testimon...
The tabernacle of witness - The "tent"or "tabernacle"which Moses was commanded to make. It was called a tabernacle of "witness,"or of "testimony,"because it was the visible witness or proof of God’ s presence with them; the evidence that he to whom it was devoted was their protector and guide. The name is given either to the "tent,"to the two tables of stone, or to the ark; all of which were "witnesses,"or "evidences"of God’ s relation to them as their Lawgiver and guide, Exo 16:34; Exo 25:16, Exo 25:21; Exo 27:21; Exo 30:6, Exo 30:36; Exo 31:18, etc.; Num 1:50, Num 1:53. The two charges against Stephen were, that he had spoken blasphemy against Moses or his Law, and against the temple, Act 6:13-14. In the previous part of this defense he had shown his respect for Moses and his Law. He now proceeds to show that he did not design to speak with disrespect of the temple, or the holy places of their worship. He therefore expresses his belief in the divine appointment of both the tabernacle Act 7:44-46 and of the temple Act 7:47.
According to the fashion ... - According to the pattern that was shown to him, by which it was to be made, Exo 25:9, Exo 25:40; Exo 26:30. As God showed him "a pattern,"it proved that the tabernacle had his sanction. Against that Stephen did not intend to speak.
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Barnes: Act 7:45 - -- Our fathers that came after - None of the generation that came out of Egypt were permitted to enter into the and of Canaan except Caleb and Jos...
Our fathers that came after - None of the generation that came out of Egypt were permitted to enter into the and of Canaan except Caleb and Joshua, Num 14:22-24; Num 32:11-12. Hence, it is said that their fathers who "came after,"that is, after the generation when the tabernacle was built. The Greek, however, here means, properly, "which also our fathers, having "received,"brought,"etc. The sense is not materially different. Stephen means that it was not brought in by that generation, but by the next.
With Jesus - This should have been rendered "with Joshua."Jesus is the Greek mode of writing the name "Joshua."But the Hebrew name should by all means have been retained here, as also in Heb 4:8.
Into the possession of the Gentiles - Into the land possessed by the Gentiles, that is, into the promised land then occupied by the Canaanites, etc.
Whom God ... - That is, he continued to drive them out until the time of David, when they were completely expelled. Or it may mean that the tabernacle was in the possession of the Jews, and was the appointed place of worship, until the time of David, who desired to build him a temple. The Greek is ambiguous. The "connection"favors the latter interpretation.
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Barnes: Act 7:46 - -- Who found favour ... - That is, God granted him great prosperity, and delivered him from his enemies. To find a tabernacle - To prepare a...
Who found favour ... - That is, God granted him great prosperity, and delivered him from his enemies.
To find a tabernacle - To prepare a permanent dwelling-place for the "ark,"and for the visible symbols of the divine presence. Hitherto the ark had been kept in the tabernacle, and had been borne about from place to place. David sought to build a house that would be permanent, where the ark might be deposited, 2 Sam. 7; 1Ch 22:7.
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Barnes: Act 7:47 - -- But Solomon ... - Built the temple. David was not permitted to do it because he had been a man of war, 1Ch 22:8. He prepared the principal mate...
But Solomon ... - Built the temple. David was not permitted to do it because he had been a man of war, 1Ch 22:8. He prepared the principal materials for the temple, but Solomon built it, 1 Chr. 22: Compare 1 Kings 6.
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Barnes: Act 7:48 - -- Howbeit - But. Stephen was charged with speaking against the temple. He had now shown that he had due veneration for it, by his declaring that ...
Howbeit - But. Stephen was charged with speaking against the temple. He had now shown that he had due veneration for it, by his declaring that it had been built by the command of God. But he "now"adds that God does not need such a temple. Heaven is his throne; the universe his dwelling-place; and "therefore"this temple might be destroyed. A new, glorious truth was to be revealed to mankind, that God was not "confined"in his worship to any age, or people, or nation. In entire consistency, therefore, with all proper respect for the temple at Jerusalem, it might be maintained that the time would come when that temple would be destroyed, and when God might be worshipped by all nations.
The Most High - God. This sentiment was expressed by Solomon when the temple was dedicated, 1Ki 8:27.
As saith the prophet - Isa 66:1-2. The place is not literally quoted, but the sense is given.
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Barnes: Act 7:49 - -- Heaven is my throne - See the notes on Mat 5:34. Earth is my footstool - See the notes on Mat 5:35. What house ... - What house or ...
Heaven is my throne - See the notes on Mat 5:34.
Earth is my footstool - See the notes on Mat 5:35.
What house ... - What house or temple can be large or magnificent enough for the dwelling of Him who made all things?
The place of my rest - My home, my abode, my fixed seat or habitation. Compare Psa 95:11.
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Barnes: Act 7:51 - -- Ye stiff-necked - The discourse of Stephen has every appearance of having been interrupted by the clamors and opposition of the Sanhedrin. This...
Ye stiff-necked - The discourse of Stephen has every appearance of having been interrupted by the clamors and opposition of the Sanhedrin. This verse has no immediate connection with what precedes, and appears to have been spoken in the midst of opposition and clamor. If we may conjecture in this case, it would seem that the Jews saw the drift of his argument; that they interrupted him; and that when the tumult had somewhat subsided, he addressed them in the language of this verse, showing them that they sustained a character precisely similar to their rebellious fathers. The word "stiff-necked"is often used in the Old Testament, Exo 32:9; Exo 33:3, Exo 33:5; Exo 34:9; Deu 9:6, Deu 9:13; Deu 10:16, etc. It is a figurative expression taken from oxen that are refractory, and that will not submit to be yoked. Applied to people, it means that they are stubborn, contumacious, and unwilling to submit to the restraints of Law.
Uncircumcised in heart - Circumcision was a sign of being a Jew - of acknowledging the authority of the laws of Moses. It was also emblematic of purity, and of submission to the Law of God. The expression "uncircumcised in heart"denotes those who were not willing to acknowledge that Law, and submit to it. They had hearts filled with vicious and unsubdued affections and desires.
And ears - That is, who are unwilling to "hear"what God says. Compare Lev 26:41; Jer 9:26. See the notes on Rom 2:28-29.
Resist the Holy Ghost - You oppose the message which is brought to you by the authority of God and the inspiration of his Spirit. The message brought by Moses; by the prophets; by the Saviour; and by the apostles - all by the infallible direction of the Holy Spirit - they and their fathers opposed.
As your fathers did ... - As he had specified in Act 7:27, Act 7:35, Act 7:39-43.
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Barnes: Act 7:52 - -- Which of the prophets ... - The interrogative form here is a strong mode of saying that they had persecuted "all"the prophets. It was "the char...
Which of the prophets ... - The interrogative form here is a strong mode of saying that they had persecuted "all"the prophets. It was "the characteristic of the nation"to persecute the messengers of God. This is not to be taken as literally and universally true; but it was a general truth; it was the national characteristic. See the notes on Mat 21:33-40; Mat 23:29-35.
And they have slain them ... - That is, they have slain the prophets, whose main message was that the Messiah was to come. It was a great aggravation of their offence that they put to death the messengers which foretold the greatest blessing that the nation could receive.
The Just One - The Messiah. See the notes on Act 3:14.
Of whom ye ... - You thus show that you resemble those who rejected and put to death the prophets. You have even gone beyond them in guilt, because you have put the Messiah himself to death.
The betrayers - They are called "betrayers"here because they employed Judas to betray him - agreeable to the maxim in law, "He who does anything by another is held to have done it himself."
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Barnes: Act 7:53 - -- Who have received the law - The Law of Moses, given on Mount Sinai. By the disposition of angels - There has been much diversity of opini...
Who have received the law - The Law of Moses, given on Mount Sinai.
By the disposition of angels - There has been much diversity of opinion in regard to this phrase,
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Barnes: Act 7:54 - -- They were cut to the heart - They were exceedingly enraged and indignant. The whole course of the speech had been such as to excite their anger...
They were cut to the heart - They were exceedingly enraged and indignant. The whole course of the speech had been such as to excite their anger, and now they could restrain themselves no longer.
They gnashed on him ... - Expressive of the bitterness and malignity of their feeling.
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Barnes: Act 7:55 - -- Full of the Holy Ghost - See the notes on Act 2:4. Looked up stedfastly - Fixed his eyes intently on heaven. Foreseeing his danger, and t...
Full of the Holy Ghost - See the notes on Act 2:4.
Looked up stedfastly - Fixed his eyes intently on heaven. Foreseeing his danger, and the effect his speech had produced; seeing that there was no safety in the Great Council of the nation, and no prospect of justice at their hands, he cast his eyes to heaven and sought protection there. When dangers threaten us, our hope of safety lies in heaven. When people threaten our persons, reputation, or lives, it becomes us to fix our eyes on the heavenly world; and we shall not look in vain.
And saw the glory of God - This phrase is commonly used to denote the visible symbols of God. It means some magnificent representation; a splendor, or light, that is the appropriate exhibition of the presence of God, Mat 16:27; Mat 24:30. See the notes on Luk 2:9. In the case of Stephen there is every indication of a vision or supernatural representation of the heavenly objects; something in advance of mere "faith"such as dying Christians now have. What was its precise nature we have no means of ascertaining. Objects were often represented to prophets by "visions"; and probably something similar is intended here. It was such an elevation of view - such a representation of truth and of the glory of God, as to be denoted by the word "see"; though it is not to be maintained that Stephen really saw the Saviour with the bodily eye.
On the right hand of God - That is, exalted to a place of honor and power in the heavens. See the Mat 26:64 note; Act 2:25 note.
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Barnes: Act 7:56 - -- I see the heavens opened - A figurative expression, denoting that he was permitted to see "into"heaven, or to see what was there, as if the fir...
I see the heavens opened - A figurative expression, denoting that he was permitted to see "into"heaven, or to see what was there, as if the firmament was divided, and the eye was permitted to penetrate the eternal world. Compare Eze 1:1.
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Barnes: Act 7:57 - -- Then they cried out - That is, probably, "the people,"not the members of the council It is evident he was put to death in a popular tumult. The...
Then they cried out - That is, probably, "the people,"not the members of the council It is evident he was put to death in a popular tumult. They had charged him with blasphemy; and they regarded what he had now said as full proof of it.
And stopped their ears - That they might hear no more blasphemy.
With one accord - In a tumult; unitedly.
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Barnes: Act 7:58 - -- And cast him out of the city - This was in accordance with the usual custom. In Lev 24:14, it was directed to bring forth him that had cursed w...
And cast him out of the city - This was in accordance with the usual custom. In Lev 24:14, it was directed to bring forth him that had cursed without the camp; and it was not usual, the Jewish writers inform us, to stone in the presence of the Sanhedrin. Though this was a popular tumult, and Stephen was condemned without the regular process of trial, yet some of the "forms"of law were observed, and he was stoned in the manner directed in the case of blasphemers.
And stoned him - This was the punishment appointed in the case of blasphemy, Lev 24:16. See the notes on Joh 10:31.
And the witnesses - That is, the false witnesses who bore testimony against him, Act 6:13. It was directed in the Law Deu 17:7 that the "witnesses"in the case should be first in executing the sentence of the Law. This was done to prevent false accusations by the prospect that they must be employed as executioners. After they had commenced the process of execution, all the people joined in it, Deu 17:7; Lev 24:16.
Laid down their clothes - Their "outer garments."They were accustomed to lay these aside when they ran or worked. See the notes on Mat 5:40.
At a young man’ s feet ... - That is, they procured him to take care of their garments. This is mentioned solely because Saul, or Paul, afterward became so celebrated, first as a persecutor, and then an apostle. His whole heart was in this persecution of Stephen; and he himself afterward alluded to this circumstance as an evidence of his sinfulness in persecuting the Lord Jesus, Act 22:20.
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Barnes: Act 7:59 - -- Calling upon God - The word God is not in the original, and should not have been in the translation. It is in none of the ancient mss. or versi...
Calling upon God - The word God is not in the original, and should not have been in the translation. It is in none of the ancient mss. or versions. It should have been rendered, "They stoned Stephen, invoking, or calling upon, and saying, Lord Jesus,"etc. That is, he was engaged "in prayer"to the Lord Jesus. The word is used to express "prayer"in the following, among other places: 2Co 1:23, "I call God to witness"; 1Pe 1:17, "And if ye call on the Father,"etc.; Act 2:21, "whosoever shall call on the name of the Lord,"etc.; Act 9:14; Act 22:16; Rom 10:12-14. This was, therefore, an act of worship; a solemn invocation of the Lord Jesus, in the most interesting circumstances in which a man can be placed - in his dying moments. And this shows that it is right to worship the Lord Jesus, and to pray to him. For if Stephen was inspired, it settles the question. The example of an inspired man in such circumstances is a safe and correct example. If it should be said that the inspiration of Stephen cannot be made out, yet the inspiration of Luke, who has recorded it, will not be called into question. Then the following circumstances show that he, an inspired man, regarded it as right, and as a proper example to be followed:
(1) He has recorded it without the slightest expression of an opinion that it was improper. On the contrary, there is every evidence that he regarded the conduct of Stephen in this case as right and praiseworthy. There is, therefore, this attestation to its propriety.
(2)\caps1 t\caps0 he Spirit who inspired Luke knew what use would be made of this case. He knew that it would be used as an example, and as an evidence that it was right to worship the Lord Jesus. It is one of the cases which has been used to perpetuate the worship of the Lord Jesus in every age. If it was wrong, it is inconceivable that it should be recorded without some expression of disapprobation.
(3)\caps1 t\caps0 he case is strikingly similar to that recorded in Joh 20:28, where Thomas offered worship to the Lord Jesus "as his God,"without reproof. If Thomas did it in the presence of the Saviour without reproof, it was right. If Stephen did it without any expression of disapprobation from the inspired historian, it was right.
(4)\caps1 t\caps0 hese examples were used to encourage Christians and Christian martyrs to offer homage to Jesus Christ. Thus, Pliny, writing to the Emperor Trajan, and giving an account of the Christians in Bithynia, says that they were accustomed to meet and "sing hymns to Christ as to God"(Latriner).
(5)\caps1 i\caps0 t is worthy of remark that Stephen, in his death, offered the same act of homage to Christ that Christ himself did to the Father when he died, Luk 23:46. From all these considerations, it follows that the Lord Jesus is a proper object of worship; that in most solemn circumstances it is right to call upon him, to worship him, and to commit our dearest interests to his hands. If this may be done, he is divine.
Receive my spirit - That is, receive it to thyself; take it to thine abode in heaven.
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Barnes: Act 7:60 - -- And he kneeled down - This seems to have been a "voluntary"kneeling; a placing himself in this position for the purpose of "prayer,"choosing to...
And he kneeled down - This seems to have been a "voluntary"kneeling; a placing himself in this position for the purpose of "prayer,"choosing to die in this attitude.
Lord - That is, Lord Jesus. See the notes on Act 1:24.
Lay not ... - Forgive them. This passage strikingly resembles the dying prayer of the Lord Jesus, Luk 23:34. Nothing but the Christian religion will enable a man to utter such sentiments in his dying moments.
He fell asleep - This is the usual mode of describing the death of saints in the Bible. It is an expression indicating:
(1) The "peacefulness"of their death, compared with the alarm of sinners;
(2) The hope of a resurrection; as we retire to sleep with the hope of again awaking to the duties and enjoyments of life. See Joh 11:11-12; 1Co 11:30; 1Co 15:51; 1Th 4:14; 1Th 5:10; Mat 9:24.
In view of the death of this first Christian martyr, we may remark:
(1) That it is right to address to the Lord Jesus the language of prayer.
\caps1 (2) i\caps0 t is especially proper to do it in afflictions, and in the prospect of death, Heb 4:15.
\caps1 (3) s\caps0 ustaining grace will be derived in trials chiefly from a view of the Lord Jesus. If we can look to him as our Saviour; see him to be exalted to deliver us; and truly commit our souls to him, we shall find the grace which we need in our afflictions.
\caps1 (4) w\caps0 e should have such confidence in him as to enable us to commit ourselves to him at any time. To do this, we should live a life of faith. In health, and youth, and strength, we should seek him as our first and best friend.
\caps1 (5) w\caps0 hile we are in health we should prepare to die. What an unfit place for preparation for death would have been the situation of Stephen! How impossible then would it have been to have made preparation! Yet the dying bed is often a place as unfit to prepare as were the circumstances of Stephen. When racked with pain; when faint and feeble; when the mind is indisposed to thought, or when it raves in the wildness of delirium, what an unfit place is this to prepare to die! I have seen many dying beds; I have seen many persons in all stages of their last sickness; but never have I yet seen a dying bed which seemed to me to be a proper place to make preparation for eternity.
\caps1 (6) h\caps0 ow peaceful and calm is a death like that of Stephen, when compared with the alarms and anguish of a sinner! One moment of such peace in that trying time is better than all the pleasures and honors which the world can bestow; and to obtain such peace then, the dying sinner would be willing to give all the wealth of the Indies, and all the crowns of the earth. So may I die and so may all my readers - enabled, like this dying martyr, to commit my departing spirit to the sure keeping of the great Redeemer! When we take a parting view of the world; when our eyes shall be turned for the last time to take a look of friends and relatives; when the darkness of death shall begin to come around us, then may we be enabled to cast the eye of faith to the heavens, and say, "Lord Jesus, receive our spirits."Thus, may we fall asleep, peaceful in death, in the hope of the resurrection of the just.
Poole: Act 7:43 - -- Took up the tabernacle on their shoulders, as they did the ark.
Of Moloch the idol of the children of Ammon, which the Israelites were especially f...
Took up the tabernacle on their shoulders, as they did the ark.
Of Moloch the idol of the children of Ammon, which the Israelites were especially forbidden to worship, Lev 18:21 20:2 yet they did ordinarily worship him, 2Ch 28:3 Jer 7:31 and there was a high place built by Solomon for him, 1Ki 11:7 .
The tabernacle of Moloch was either a chest or press in which that idol was put, or the chapels into which the worshippers of Moloch were admitted, according to the quality of the offering which they brought. Which of the planets they intended to honour hereby, whether the sun, or Mars, or Saturn, it matters not so much; any of these, or any other of their gods, might be called Moloch, taking the word appellatively.
Remphan in the place here cited, is called by the prophet, Chiun; which is one and the same idol in both places, the prophet calling it by its name then in use; and St. Stephen, like unto the name the Septuagint had called it by: whether Saturn was intended by this, as some think, or Hercules, as others, it is not our present business to inquire.
Figures images and representatives of the hosts of heaven, or of the planets.
Beyond Babylon; the prophet Amos saith, beyond Damascus, Amo 5:27 : here St. Stephen does not contradict the prophet, for they who were carried away beyond Babylon must needs be carried away beyond Damascus, as the ten captive tribes were, unto whom this was threatened.
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Poole: Act 7:44 - -- The tabernacle of witness called also the tabernacle of the congregation, Exo 33:7 , because about it on all solemn occasions the people assembled. ...
The tabernacle of witness called also the tabernacle of the congregation, Exo 33:7 , because about it on all solemn occasions the people assembled. Here it is called the tabernacle of witness, because God here testified or witnessed his glorious presence; and especially because in it the ark of the covenant, the law, and the testimony were kept.
According to the fashion that he had seen Exo 25:40 Heb 8:5 . Moses was charged not to vary from the prescript; God being jealous of his own appointments. Now this is the rather spoken of by St. Stephen, that he might prove that the place where God was worshipped in had varied, and therefore night also now be changed.
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Poole: Act 7:45 - -- Jesus or Joshua, it being the same name, as appears also, Heb 4:8 , only Jesus is more according to the Greek use: Joshua was a type of Jesus, and ag...
Jesus or Joshua, it being the same name, as appears also, Heb 4:8 , only Jesus is more according to the Greek use: Joshua was a type of Jesus, and agreed with him in his name, and in the reason of his name; he having also saved the people, and brought them into the promised rest; yet the difference is as great between them as betwixt the heavenly Canaan and the earthly.
Before the face of our fathers they were not able to look upon an Israelite, whilst God was for them.
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Poole: Act 7:46 - -- Found favour before God as Luk 1:30 .
Desired to find a tabernacle for the God of Jacob it was David’ s earnest request, that he might any way...
Found favour before God as Luk 1:30 .
Desired to find a tabernacle for the God of Jacob it was David’ s earnest request, that he might any ways glorify God, especially in his worship, and that he might know where the ark should rest, and where the temple was to be built, its Psa 132:1-18 declares throughout.
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Poole: Act 7:47 - -- 1Ki 6:9 2Ch 3:1,2. An house a fixed and stable structure, not movable, as the tabernacle was.
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Poole: Act 7:48 - -- This is also St. Paul’ s doctrine, Act 17:21 , which divers amongst the wiser heathens were persuaded of; for God cannot be comprehended in any...
This is also St. Paul’ s doctrine, Act 17:21 , which divers amongst the wiser heathens were persuaded of; for God cannot be comprehended in any place, no, not where he is worshipped; and therefore they did foolishly conceive that the worship of God was so tied to the temple, as if he himself had been included in it.
In temples the primitive Christians abstained from calling the places of their assembling by the name of temples; and were charged by their pagan enemies for having no altars, or temples, or images.
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Poole: Act 7:49 - -- The place referred unto, is Isa 66:1 . What house will ye build me that shall be big enough for one so great as God is? 1Ki 8:27 .
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Poole: Act 7:50 - -- As appears in the history of the creation, Gen 1:1 . It is spoken unto our capacity after the manner of men, and implies that God is too great to st...
As appears in the history of the creation, Gen 1:1 . It is spoken unto our capacity after the manner of men, and implies that God is too great to stand in need of temples or offerings; and that what worship he requires, is not for his own sake, for our righteousness cannot profit him; but for man’ s sake, that he might be exercised in the duties of religion and devotion.
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Poole: Act 7:51 - -- Stiff necked a metaphor taken from heifers that are unaccustomed to the yoke.
Uncircumcised in heart such as had still depraved affections, which t...
Stiff necked a metaphor taken from heifers that are unaccustomed to the yoke.
Uncircumcised in heart such as had still depraved affections, which they ought to have put away rather than the foreskin of their flesh; for they were commanded to circumcise their hearts, Deu 10:16 , which also God promised to do for his people, Deu 30:6 . And St. Paul was not the first who spake of a twofold circumcision, Rom 2:28,29 but God looked always to the inward and spiritual part of his own ordinances, and men’ s observance of them.
And ears such as were not so much as willing to hear and know their duty.
Ye do always resist the Holy Ghost speaking by his prophets and ministers, and exhorting to true and serious piety: by this St. Stephen would abate their glorying in circumcision, which they so much boasted of,
As your fathers did, so do ye: thus the prophet Ezekiel, Eze 16:44 , unto which may be here alluded, As is the mother, so is her daughter.
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Poole: Act 7:52 - -- Which of the prophets have not your fathers persecuted? This is the rather said to stain all their glory from succession, and their ancestors, Mat 5:...
Which of the prophets have not your fathers persecuted? This is the rather said to stain all their glory from succession, and their ancestors, Mat 5:12 23:31,37 .
The Just One our Saviour deservedly, and by way of eminence, is so called; as not only being himself just, and fulfilling all righteousness, but being The Lord our Righteousness, Jer 23:6 , and is of God made unto us, wisdom, righteousness, sanctification, and redemption, 1Co 1:30 . This word is used in a forensic sense, and is the same with innocent, and opposite to guilty; whereby St. Stephen vindicates our Saviour, notwithstanding the unjust sentence passed here upon him.
The betrayers in hiring Judas, and murderers in that they excited Pilate to condemn him, and abetted the soldiers and others in executing of him.
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Poole: Act 7:53 - -- The disposition of angels: or ministry of angels; the commandments were published from them ministerially; or the Son of God, (called an Angel, Act 7...
The disposition of angels: or ministry of angels; the commandments were published from them ministerially; or the Son of God, (called an Angel, Act 7:35 ), accompanied with the militia of heaven, (for it is a military metaphor), did in the midst of that glorious retinue give the law, Deu 33:2 Psa 68:8 Gal 3:13,19 .
And have not kept it they transgressed the law, though so gloriously delivered by angels; and therefore it was no wonder if they despised the gospel, that was published by so mean and contemptible ministers.
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Poole: Act 7:54 - -- See Act 5:33 .
They were cut to the heart they were angry to madness.
They gnashed on him with their teeth: gnashing of teeth is the curse of th...
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Poole: Act 7:55 - -- Full of the Holy Ghost filled with grace suitable to his present trial and suffering.
The glory of God the glorious God, or so much of the throne a...
Full of the Holy Ghost filled with grace suitable to his present trial and suffering.
The glory of God the glorious God, or so much of the throne and glory of God as mortal eyes are capable for to see.
Jesus standing on the right hand of God being justified by God, though condemned by Pilate; and
standing ready to assist and comfort all that should suffer for his sake.
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Poole: Act 7:56 - -- I see the heavens opened God not suffering any distance to hinder this refreshing sight.
The Son of man so Christ is frequently called; and St. Ste...
I see the heavens opened God not suffering any distance to hinder this refreshing sight.
The Son of man so Christ is frequently called; and St. Stephen would by this inform them, how vain they were in striving against Christ or his truth.
Standing on the right hand of God as an Advocate, Soldier, or Captain for Stephen; or as one showing the prize unto him, which he was now running for, and had need to be encouraged with the sight of. But it seems strange that St. Stephen should tell the Jews of this heavenly vision, being they did not see it, although in the same place with him; but this he might do.
1. Out of his ardent love to Christ, desiring to magnify him.
2. To invite his enemies to repentance, now heaven was opened, and Christ’ s arms were stretched out to receive them.
3. To hinder any from being afraid to own Christ and his truths.
4. To terrify the most obdurate amongst them, by showing them their Judge, and minding them of his avenger.
5. That he might assert himself to be an eye witness of Christ’ s being risen again from the dead, which they made such difficulty to believe.
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Poole: Act 7:57 - -- They cried out the rabble, or multitude.
Stopped their ears that they might show their great detestation of what was said, and might not contract a...
They cried out the rabble, or multitude.
Stopped their ears that they might show their great detestation of what was said, and might not contract any guilt from it.
And ran upon him with one accord: this violence and fury was both against the law of God and the law of the land; and the number of zealots (there were some amongst that people eminently so called) provoked the Romans to destroy both city and temple.
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Poole: Act 7:58 - -- Cast him out of the city that the city might not be polluted with his blasphemy.
Stoned him this punishment was appointed for such as seduced them ...
Cast him out of the city that the city might not be polluted with his blasphemy.
Stoned him this punishment was appointed for such as seduced them to the worship of false gods, Deu 13:6,10 ; and though all power of capital punishment was taken from them, as they themselves confess, Joh 18:31 , yet what will not popular rage attempt?
The witnesses who were by the law to cast the first stones, Deu 17:7 , whereby the witnesses, if they had not testified true, did take upon themselves the guilt of the blood that was spilt, and freed the people, who only followed them in the execution.
Laid down their clothes their upper garments, that they might carry and cast down the heavier stones.
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Poole: Act 7:59 - -- Stephen called upon him whom he saw standing, and that was our Saviour.
My spirit or, my soul: thus our Saviour commended his spirit into his Fath...
Stephen called upon him whom he saw standing, and that was our Saviour.
My spirit or, my soul: thus our Saviour commended his spirit into his Father’ s hands, Luk 23:46 and this disciple imitates his Master, and comforts himself with this, that to be sure his soul should be safe, whatever became of his body.
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Poole: Act 7:60 - -- He kneeled down a posture used in most earnest prayers; and if so, he prayed at least as earnestly for his enemies as for himself, he praying for the...
He kneeled down a posture used in most earnest prayers; and if so, he prayed at least as earnestly for his enemies as for himself, he praying for them kneeling, and for himself standing.
Lay not this sin to their charge do not weigh it, reckon or impute it, that it may not remain against them, to hinder their conversion. This our Saviour commanded, Mat 5:44 , this he practised, Luk 23:34 and whosoever can thus pray for his enemies, and do good for evil, hath a great evidence that the Spirit of Christ is in him.
He fell asleep he died; his death being thus expressed, in that,
1. He died quietly, as one fallen into a sleep.
2. Because of his certain hope of the resurrection.
3. As easily to be raised again by Christ, as one that sleeps is to be awaked by us.
4. It is an ordinary Hebraism to express death by sleep; which made St. Luke use it amongst them, with whom it was frequently thus expressed.
Haydock: Act 7:43 - -- And you, that is, your forefathers, took unto you the tabernacle of Moloch. He reproaches the Jews with their idolatry and worship of different fa...
And you, that is, your forefathers, took unto you the tabernacle of Moloch. He reproaches the Jews with their idolatry and worship of different false gods, from time to time, notwithstanding God's comminations by the prophets, of which he puts them in mind by these words, and I will translate you beyond Babylon. The prophet Amos, chap. v, ver. 27. out of whom St. Stephen takes this citation, says, beyond Damascus, but the sense is the same, being a prediction, that the ten tribes of Israel should be carried away captives beyond Damascus by the Assyrians, and even beyond Babylon into Media, Persia, &c. (Witham)
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Haydock: Act 7:44 - -- The tabernacle of the testimony, in which was the ark of the covenant, as they were made by Moses, which were moved from place to place with the Isra...
The tabernacle of the testimony, in which was the ark of the covenant, as they were made by Moses, which were moved from place to place with the Israelites in the wilderness; and which Jesus, or Josue, brought with the people, into the possessions of the Gentiles, that is, into the land of Chanaan, which had been before possessed by the Gentiles. ---
This tabernacle, in which was kept the ark, remained with the Israelites till the time of David, or rather of Solomon, who built the temple. (Witham)
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Haydock: Act 7:48 - -- But the most High dwelleth not in houses made by hands. God is every where, nor is his presence confined to the temple, which was already once destr...
But the most High dwelleth not in houses made by hands. God is every where, nor is his presence confined to the temple, which was already once destroyed; and what if it be destroyed again, as Christ foretold? God must still be adored, worshipped and served, as he was before the temple was first built, which was only by Solomon. (Witham) ---
Dwelleth not in houses. That is, so as to stand in need of earthly dwellings, or to be contained or circumscribed by them. Though otherwise, by his immense divinity, he is in our houses, and every where else; and Christ in his humanity dwelt in houses: and is now on our altars. (Challoner) ---It is not so much for God, as for ourselves, that we build temples, and it is a pure effect of his goodness and mercy, that he permits us to build them to him. Places consecrated in a particular manner to his service, where he gives the most sensible marks of his presence, are of assistance to us, when we render our homage, address our vows, and offer our prayers to the Deity. St. Stephen's design in this part of his discourse, is to prove that the true religion may subsist without the temple; therefore, that he could not be guilty of blasphemy, supposing he had even used the words which the malice of the Jews put into his mouth, that Jesus of Nazareth would destroy this place. (Chap. vi. 14.)
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Haydock: Act 7:51 - -- Ye stiff-necked, and uncircumcised in heart. St. Stephen, inspired by the Holy Ghost, knowing he should die a martyr, boldly reproaches them for pe...
Ye stiff-necked, and uncircumcised in heart. St. Stephen, inspired by the Holy Ghost, knowing he should die a martyr, boldly reproaches them for persecuting the prophets, for putting to death the just one, that is, the Messias, foretold by the prophets. (Witham) ---
Observe the holy indignation of St. Stephen at the obduracy of the incredulous Jews!
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Haydock: Act 7:54 - -- They were cut to the heart: exasperated even to rage and madness. See chap. v, ver. 33. gnashing their teeth with indignation. (Witham)
They were cut to the heart: exasperated even to rage and madness. See chap. v, ver. 33. gnashing their teeth with indignation. (Witham)
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Haydock: Act 7:55 - -- This is the comfort of all martyrs. (Bristow) ---
This the support of every Christian under the severest trials of either mind or body: this the swee...
This is the comfort of all martyrs. (Bristow) ---
This the support of every Christian under the severest trials of either mind or body: this the sweetener of every burthen and cross.
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Haydock: Act 7:56 - -- Stopped their ears, crying out, blasphemy: and they stoned him to death. He praying for them, and saying, Lord Jesus, receive my spirit, in imit...
Stopped their ears, crying out, blasphemy: and they stoned him to death. He praying for them, and saying, Lord Jesus, receive my spirit, in imitation of his Lord and Master, our Saviour Christ. And[5] reposed in the Lord. Literally, slept. In most Greek copies, are now wanting, in the Lord; but it is no doubt the sense. (Witham) ---
Rushed in violently upon him. This proceeding, without any sentence, or form of law, was altogether irregular; and never used in the better times of the Jewish government. This was called, judgment of zeal, and only allowed in one instance, viz. when any one came to draw the people to idolatry. Afterwards, this kind of proceeding was extended to other crimes. See Deuteronomy xiii. 6; Numbers xxiv; 1 Machabees xi. 24; &c.
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[BIBLIOGRAPHY]
[Ver. 60.] Obdormivit in Domino, Greek: ekoimethe.
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Haydock: Act 7:58 - -- Invoking. See with what arms St. Stephen defended himself against the fury of his enemies. He puts on charity for a breast-place, and by that came ...
Invoking. See with what arms St. Stephen defended himself against the fury of his enemies. He puts on charity for a breast-place, and by that came off victorious. By his love of God, he resisted the enraged Jews; by the love he bore his neighbour, he prayed for those that stoned him. Through charity, he admonished them of their errors, in order to their amendment; through charity, he besought the divine goodness not to punish their crimes against him. Leaning on charity, he overcame the cruelty of Saul, and merited to have him a companion in heaven, who had been his chief persecutor on earth. (St. Falgentius, Serm. de S. Steph.) ---
We here again see the powerful intercession of the saints; "for," says St. Augustine, "if Stephen had not thus prayed, the Church would not have to glory in a St. Paul. Si Stephanus non sic orasset, Ecclesia Paulum non haberet." (Serm. i. de S. Steph.)
Gill: Act 7:43 - -- Yea, ye took up the tabernacle of Mo,.... Sometimes called Molech, and sometimes Milcorn; it was the god of the Ammonites, and the same with Baal: the...
Yea, ye took up the tabernacle of Mo,.... Sometimes called Molech, and sometimes Milcorn; it was the god of the Ammonites, and the same with Baal: the one signifies king, and the other lord; and was, no doubt, the same with the Apis or Serapis of the Egyptians, and the calf of the Israelites. Frequent mention is made of giving seed to Molech, and causing the children to pass through fire to him. The account the Jews give of this image, and of the barbarous worship of it, is this f:
"though all idolatrous places were in Jerusalem, Molech was without Jerusalem; and it was made an hollow image, placed within seven chancels or chapels; and whoever offered fine flour, they opened to him the first; if turtle doves or two young pigeons, they opened the second; if a lamb, they opened the third; if a ram, they opened the fourth; if a calf, they opened the fifth; if an ox, they opened the sixth; but whoever offered his son, they opened the seventh: his face was a calf's, and his hands were stretched out, as a man opens his hands to receive any thing from his friend; and they make him hot with fire, and the priests take the infant and put it into the hands of Molech, and the infant expires: and wherefore is it called Topher and Hinnom? Tophet, because they make a noise with drums, that its father may not hear the voice of the child, and have compassion on it, and return to it; and Hinnom, because the child roars, and the voice of its roaring ascends.''
Others give a milder account of this matter, and say, that the service was after this manner g; that
"the father delivered his son to the priests, who made two large fires, and caused the son to pass on his feet between the two fires,''
so that it was only a sort of a lustration or purification by fire; but the former account, which makes the child to be sacrificed, and put to death, seems best to agree with the scriptural one. Now this idol was included in chancels or chapels, as in the account given, or in shrines, in tabernacles, or portable temples, which might be taken up and carried; and such an one is here mentioned: by which is meant, not the tabernacle of the Lord made by Bezaleel; as if the sense was, that the idolatrous Israelites, though not openly, yet secretly, and in their hearts worshipped Mo, as if he was included in the tabernacle; so that to take it up means no other, than in the heart to worship, and to consider him as if he had been shut up and carried in that tabernacle; nor is it to be thought that they publicly took up, and carried a tabernacle, in which was the image of Mo, during their forty years' travels in the wilderness; for whatever they might do the few days they worshipped the golden calf, which is possible, it cannot be received, that Moses, who was so severe against idolatry, would ever have connived at such a practice: this therefore must have reference to after times, when they sacrificed their children to him, and took up and carried his image in little shrines and tabernacles.
And the star of your god Remphan. The Alexandrian copy reads "Raiphan"; some copies read "Raphan"; and so the Arabic version; others "Rephan"; the Syriac version reads "Rephon"; and the Ethiopic version "Rephom". Giants, with the Hebrews, were called "Rephaim"; and so Mo, who is here meant, is called "Rephan", and with an epenthesis "Remphan", because of his gigantic form; which some have concluded from the massy crown on his head, which, with the precious stones, weighed a talent of gold, which David took from thence, 2Sa 12:30 for not the then reigning king of the Ammonites, but Molech, or Milchom, their idol, is meant: this is generally thought to be the same with Chiun in Amos; but it does not stand in a place to answer to that; besides, that should not be left untranslated, it not being a proper name of an idol, but signifies a type or form; and the whole may be rendered thus, "but ye have borne the tabernacle of your king, and the type, or form of your images, the star of your god"; which version agrees with Stephens's, who, from the Septuagint, adds the name of this their king, and their god Rephan, or Remphan. Drusius conjectures, that this is a fault of the Scribes writing Rephan for Cephan, or that the Septuagint interpreters mistook the letter
figures which ye made to worship them; in Amos it is said, "which you made for yourselves": meaning both the image and the tabernacle in which it was, which they made for their own use, to worship their deity in and by:
and I will carry you beyond Babylon; in Amos it is beyond Damascus, and so some copies read here, which was in Babylon; and explains the sense of the prophet more fully, that they should not only be carried for their idolatry beyond Damascus, and into the furthermost parts of Babylon, but beyond it, even into the cities of the Medea, Halah, and Habor, by the river Gozan; and here is no contradiction: how far beyond Damascus, the prophet does not say; and if they were carried beyond Babylon, they must be carried beyond Damascus, and so the words of the prophet were fulfilled; and Stephen living after the fulfilment of the prophecy, by which it appeared that they were carried into Media, could say how far they were carried; wherefore the Jew i has no reason to cavil at Stephen, as if he misrepresented the words of the prophet, and related things otherwise than they were; and so Kimchi interprets it, far beyond Damascus; and particularly mentions Halah and Habor, cities in Media, where the ten tribes were carried.
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Gill: Act 7:44 - -- Our fathers had the tabernacle of witness in the wilderness,.... The Ethiopic version adds, "of Sinai"; there it was that the tabernacle was first ord...
Our fathers had the tabernacle of witness in the wilderness,.... The Ethiopic version adds, "of Sinai"; there it was that the tabernacle was first ordered to be built, and there it was built, and set up; which was a sort of a portable temple, in which Jehovah took up his residence, and which was carried from place to place: of it, and its several parts and furniture, there is a large account in Exo 25:1. It is sometimes called Ohel Moed, or "the tabernacle of the congregation", because there the people of Israel gathered together, and God met with them; and sometimes "the tabernacle of the testimony", or "witness", as here; Exo 38:21 Num 1:50 because the law, called the tables of the testimony, and the testimony, it being a testification or declaration of the will of God, was put into an ark; which for that reason is called the ark of the testimony; and which ark was placed in the tabernacle; and hence that took the same name too. The Jewish writers say k, it is so called,
"because it was a testimony that the Shekinah dwelt in Israel'';
or as another l expresses it,
"it was a testimony to Israel that God had pardoned them concerning the affair of the calf, for, lo, his Shekinah dwelt among them.''
This tabernacle, in which was the testimony of the will of God, what he would have done, and how he would be worshipped, and which was a token of his presence, was among the Jewish fathers whilst they were in the wilderness; and is mentioned as an aggravation of their sin, that they should now, or afterwards, take up and carry the tabernacle of Mo. The Alexandrian copy reads, "your fathers"; the sense is the same.
As he had appointed; that is, as God appointed, ordered, and commanded:
speaking unto Moses, Exo 25:40
that he should make it according to the fashion he had seen; when in the Mount with God; Heb 8:5 for it was not a bare account of the tabernacle, and its vessels, which he hearing, might form an idea of in his mind; but there was a visible form represented to his eye, a pattern, exemplar, or archetype of the whole, according to which everything was to be made; which teaches us, that everything in matters of worship ought to be according to the rule which God has given, from which we should never swerve in the least.
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Gill: Act 7:45 - -- Which also our fathers that came after,.... Who came after those that died in the wilderness, and never saw nor entered into the land of Canaan; the c...
Which also our fathers that came after,.... Who came after those that died in the wilderness, and never saw nor entered into the land of Canaan; the children of that generation whose carcasses fell in the wilderness, who sprung from them, came up in their room, and succeeded them:
brought in with Jesus into the possession of the Gentiles; that is, they having received the tabernacle from their fathers, brought it into the land of Canaan, which was possessed by the Gentiles, when they entered into it with Joshua their leader, and captain, at the head of them; who is here called Jesus, as he is in Heb 4:8 for Joshua and Jesus are the same name, and signify a saviour; for such an one Joshua was to the people of Israel; and was an eminent type of Jesus Christ, the captain of our salvation, in his bringing many sons to glory:
whom God drove out before the face of our fathers; the Gentiles, who before possessed the land of Canaan, were drove out by God before the Israelites, to make way for their settlement there; for to whom can the success of those victories over the Canaanites be ascribed, which the Israelites under Joshua obtained, but to God? The language on the "Tingitane", or Hercules's pillars, said to be set up by some of these Canaanites, agrees with this, on which they inscribed these words;
"we are they who fled from the face of Joshua the robber, the son of Nave,''
or Nun:
unto the days of David; this clause must not be read in connection with the words immediately preceding, as if the sense was, that the inhabitants of Canaan were drove out of their land unto the times of David, and then returned and resettled, as in the Ethiopic version; but with the beginning of the verse, and the meaning is, that the tabernacle which the Israelites received from their fathers, and brought into the land of Canaan with them, was there unto the times of David.
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Gill: Act 7:46 - -- Who found favour before God,.... That is, David, who had an interest in the free favour and love of God, was chosen of God, a man after his own heart,...
Who found favour before God,.... That is, David, who had an interest in the free favour and love of God, was chosen of God, a man after his own heart, and raised up to do his will; and who had the grace of God implanted in him, and was acceptable, and well pleasing to God through Christ; the same is said of Noah, Gen 6:8
and desired to find a tabernacle for the God of Jacob; from whom the Israelites descended: David having a deep sense of the love of God to him, and the grace of God wrought in his heart, was exceeding desirous of finding a place for the building of an house, or fixed habitation for God; for there was a tabernacle already, which had been from the time of Moses, and which the children of Israel brought with them into Canaan, and was moved from place to place; sometimes it was at Gilgal, sometimes at Shiloh, and then it was at Nob, and Gibeah, and at length it was brought by David into his own city; but he wanted to build a settled and stable house for the Lord, of which there was a hint given that the Lord would choose a place to put his name in, Deu 16:2 but it seems, where that was to be was not known; and therefore David very anxiously sought after it; the reference is had to Psa 132:3 where David determines not to go to his house, nor up to his bed, nor give sleep, to his eyes, nor slumber to his eyelids, till he had found out a place for the habitation of the God of Jacob.
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Gill: Act 7:47 - -- But Solomon built him an house. Though David was so set upon it, and made such large provisions for it, he was not to be the man that should build it,...
But Solomon built him an house. Though David was so set upon it, and made such large provisions for it, he was not to be the man that should build it, he having been greatly concerned in wars, and in the effusion of blood; but Solomon his son, who enjoyed much peace, was the person designed for this work, and who did accomplish it; of which there is a large account in the 1Ki 6:1.
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Gill: Act 7:48 - -- Howbeit the most High dwelleth not in temples made with hands,.... Such an one as Solomon's was; he did indeed dwell in his temple, but he was not con...
Howbeit the most High dwelleth not in temples made with hands,.... Such an one as Solomon's was; he did indeed dwell in his temple, but he was not confined to it, nor included in it, or circumscribed by it; and so much Solomon himself suggests, when he expresses his wonder at his dwelling on earth, seeing the heaven of heavens could not contain him, and still less the house which he had built, 1Ki 8:27,
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Gill: Act 7:49 - -- Heaven is my throne,.... There is the seat of the divine Majesty; there his glory is most conspicuous; there he keeps his court, that is his palace; a...
Heaven is my throne,.... There is the seat of the divine Majesty; there his glory is most conspicuous; there he keeps his court, that is his palace; and there are his attendants, the angels; and from thence are the administrations of his regal power and government, over the whole world:
and earth is my footstool; which is under his feet, is subject to him, and at his dispose, and which he makes use of at his pleasure: these things are not to be literally understood, but are images and figures, representing the majesty, sovereignty, and immensity of God; who is the maker of all things, the governor of the universe, and is above all places, and not to be contained in any:
what house will ye build me? saith the Lord; or where can any be built for him, since he already takes up the heaven and the earth? what house can be built by men, or with hands, that can hold him, or is fit for him to dwell in?
or what is the place of my rest? not in any house made with hands, but in the church among his saints, who are the temples of the living God; and this is his rest for ever, and here will he dwell, because he has chosen and desired them, and built them up for an habitation for himself, Psa 132:13
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Gill: Act 7:50 - -- Hath not my hand made all these things? The heaven, and the earth, and all that is in them; the Arabic version renders it, "all these creatures"; and ...
Hath not my hand made all these things? The heaven, and the earth, and all that is in them; the Arabic version renders it, "all these creatures"; and therefore what can be made for God? or what house built for him? in Isaiah the words are read without an interrogation, and affirm that his hand had made all these things, and therefore nothing could be made for him suitable to him, by the hands of men.
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Gill: Act 7:51 - -- Ye stiffnecked,.... Or "hard necked", the same with קשה עורף, which is a character frequently given of this people, Exo 32:9 and elsewhere, an...
Ye stiffnecked,.... Or "hard necked", the same with
and uncircumcised in heart and ears; for though they had the mark of circumcision in their flesh, of which they boasted; yet they had not the true circumcision of the heart; their hearts were not circumcised to fear and love the Lord, nor their ears to hear the word of the Lord and the Gospel of Christ; so that notwithstanding their confidence in carnal privileges, they were uncircumcised persons:
ye do always resist the Holy Ghost; the resistance made by these persons was not to the Spirit of God in them, of which they were destitute, but to the Spirit of God in his ministers, in his apostles, and particularly in Stephen; nor to any internal operation of his grace, but to the external ministry of the word, and to all that objective light, knowledge, evidence, and conviction that it gave of Jesus's being the Messiah: and such who resist Christ's ministers, resist him, and such who resist him, may be said to resist his Holy Spirit; and the word here used signifies a rushing against, and falling upon, in a rude and hostile way, and fitly expresses their ill treatment of Christ and his ministers, by falling upon them and putting them to death: which is the resistance here designed, as appears by the following verse: so that this passage is no proof of the resistance of the Holy Spirit, and the operations of his grace in conversion, when he is in men, and acts with a purpose and will to convert them; since it does not appear that he was in these persons, and was acting in them, with a design to convert them; and if he was, it wilt be difficult to prove that they so resisted, and continued to resist, as that they were not hereafter converted; since it is certain that one of them, Saul, was really and truly converted, and how many more we know not. Though it will be allowed, that the Holy Ghost in the operations of his grace upon the heart in conversion may be resisted, that is, opposed; but not so as to be overcome or be hindered in, or be obliged to cease from, the work of conversion, insomuch that may come to nothing:
as your fathers did, so do ye; or as "your fathers were, so are ye"; as they were stiffnecked, self-willed, obstinate, and inflexible, so are ye; as they were uncircumcised in heart and ears, so are ye; and as they resisted the Spirit of God in his prophets, so do ye resist him in the apostles and ministers of the Gospel.
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Gill: Act 7:52 - -- Which of the prophets have not your fathers persecuted?.... Either by reviling and speaking all manner of evil of them, Mat 5:11 or by killing them, M...
Which of the prophets have not your fathers persecuted?.... Either by reviling and speaking all manner of evil of them, Mat 5:11 or by killing them, Mat 23:31 and they have slain them; as Isaiah, Zachariah, and others:
which showed before of the coming of the just one; of Jesus the Messiah, whose character in the prophecies of the Old Testament is righteous servant, righteous branch, just, and having salvation; and whom Stephen styles so partly on account of the holiness of his nature, and the innocence and harmlessness of his life; and partly because he is the author of righteousness, and the end of the law for it to all that believe; of whose coming in the flesh all the prophets more or less spoke: and this being good news, and glad tidings, made the sin of the Jewish fathers the greater, in putting them to death, as the innocent character of Christ was an aggravation of the Jews' sin, in murdering of him, as it follows:
of whom ye have been now the betrayers and murderers; Judas, one of their nation, betrayed him into the hands of the chief priests and elders; and they betrayed, or delivered him into the hands of Pontius Pilate to be condemned to death, which they greatly importuned, and would not be satisfied without; and therefore are rightly called the murderers, as well as the betrayers of him.
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Gill: Act 7:53 - -- Who have received the law, by the disposition of angels,.... Who attended the angel that spake to Moses on Mount Sinai, Act 7:38 who is the head of al...
Who have received the law, by the disposition of angels,.... Who attended the angel that spake to Moses on Mount Sinai, Act 7:38 who is the head of all principality and power, and whom he might make use of in giving the law to Moses: hence the law is said to be ordained by angels, in the hand of a Mediator, and is called the word spoken by angels, Gal 3:19 and certain it is, that there were great numbers of angels on Mount Sinai, when the law was given, Deu 33:2 And so the Jews say m, that
"when the holy blessed God descended on Mount Sinai, there came down with him many companies of angels, Michael and his company, and Gabriel and his company''
Indeed they often say n,
"the law was not given to the ministering angels:''
their meaning is, it was not given to them to observe and keep, because there are some things in it, which do not concern angels; but then it might be given to them to deliver to Moses, who gave it to the Israelites, and so may be said to receive it by the ministration of angels, through the hands of Moses. And now the law being given and received in so grand a manner, was an aggravation of the sin of the Jews in violating it, as it follows:
and have not kept it; but broke it in innumerable instances, and scarce kept it in any; for no man can keep it perfectly.
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Gill: Act 7:54 - -- When they heard these things,.... How that Abraham, the father of them, was called before he was circumcised, or the law was given to Moses, or the te...
When they heard these things,.... How that Abraham, the father of them, was called before he was circumcised, or the law was given to Moses, or the temple was built, which they were so bigoted to, and charged with speaking blasphemously of; and how that Joseph and Moses were very ill treated by the Jewish fathers, which seemed to resemble the usage Christ and his apostles met with from them; and how their ancestors behaved in the wilderness when they had received the law, and what idolatry they fell into there, and in after times; and how that though there was a temple built by Solomon, yet the Lord was not confined to it, nor would he dwell in it always; and especially when they heard him calling them a stiffnecked people, and uncircumcised in heart and ears; saying, that they persecuted and slew the prophets, and were the betrayers and murderers of an innocent person; and notwithstanding all their zeal for the law, and even though it was ministered to them by angels, yet they did not observe it themselves:
they were cut to the heart; as if they had been sawn asunder; they were filled with anguish, with great pain and uneasiness; they were full of wrath and madness, and could neither bear themselves nor him:
and they gnashed on him with their teeth: being enraged at him, and full of fury and indignation against him.
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Gill: Act 7:55 - -- But he being full of the Holy Ghost,.... That is, Stephen, as Beza's ancient copy, and some others express it; and so the Ethiopic version; the Syriac...
But he being full of the Holy Ghost,.... That is, Stephen, as Beza's ancient copy, and some others express it; and so the Ethiopic version; the Syriac version reads, "full of faith, and of the Holy Ghost", as in Act 6:5 and so some copies; being under the influences of the Spirit of God, and filled with his divine comforts, and strong in the faith of Jesus Christ, and having a holy boldness, courage, and intrepidity of mind; instead of being discouraged and dejected, of being cast down in his spirits, and looking down upon the ground, he
looked up steadfastly to heaven; where he desired to be, and hoped and believed he should be; and from whence he knew his help came, and which he might now implore, as well as forgiveness for his enemies.
And saw the glory of God; not the essential glory of God, but some extraordinary light and brightness, which was a token and representation of him:
and Jesus standing on the right hand of God; of that glory which was a Symbol of him: Jesus being risen from the dead, and ascended on high, was set at the right hand of God, in human nature, and so was visible to the corporeal eye of Stephen; whose visual faculty was so extraordinarily enlarged and assisted, as to reach the body of Christ in the third heavens; where he was seen by him standing, to denote his readiness to assist him, and his indignation at his enemies.
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Gill: Act 7:56 - -- And said, behold, I see the heavens opened,.... As they were at the baptism of Christ; see Gill on Mat 3:16,
and the son of man standing at the rig...
And said, behold, I see the heavens opened,.... As they were at the baptism of Christ; see Gill on Mat 3:16,
and the son of man standing at the right hand of God; he calls Jesus "the son of man"; a name by which he often called himself in his state of humiliation; and that though he was now glorified, it being the name of the Messiah in Psa 80:17 as was well known to the Jews; and this Stephen said to show that God was on his side, and to let them know what honour was done him, what divine supports and comforts he had, and that he was an eyewitness of Jesus, and of his being alive, and in glory.
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Gill: Act 7:57 - -- Then they cried out with a loud voice,.... These were not the sanhedrim, but the common people; the Ethiopic version reads, "the Jews cried out"; whic...
Then they cried out with a loud voice,.... These were not the sanhedrim, but the common people; the Ethiopic version reads, "the Jews cried out"; which, they did, in a very clamorous way, either through rage and madness, or in a show of zeal against blasphemy; and cried out, either to God to avenge the blasphemy, or rather to the sanhedrim to pass a sentence on him, or, it may be, to excite one another to rise up at once, and kill him, as they did:
and stopped their ears; with their fingers, pretending they could not bear the blasphemy that was uttered. This was their usual method; hence they say, o.
"if a man hears anything that is indecent, (or not fit to be heard,) let him put his fingers in his ears hence the whole ear is hard, and the tip of it soft, that when he hears anything that is not becoming, he may bend the tip of the ear within it.''
By either of these ways these men might stop their ears; either by putting in their fingers, or by turning the tip of the ear inward.
And ran upon him with one accord; without any leave of the sanhedrim, or waiting for their determination, in the manner the zealots did; See Gill on Mat 10:4, Joh 16:2.
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Gill: Act 7:58 - -- And cast him out of the city,.... Of Jerusalem; for the place of stoning was without the city. The process, when regular, according to the sentence of...
And cast him out of the city,.... Of Jerusalem; for the place of stoning was without the city. The process, when regular, according to the sentence of the court, was after this manner p;
"judgment being finished, (or the trial over,) they brought him out (the person condemned) to stone him; the place of stoning was without the sanhedrim, as it is said, Lev 24:14 "bring forth him that hath cursed without the camp", when he was ten cubits distant from the place of stoning, they order him to confess and when four cubits from it, they take off his garments--the place of stoning was twice a man's height.''
And elsewhere q it is said, that the place of stoning was without three camps (the camp of the Shekinah, the camp of the Levites, and the camp of the Israelites): upon which the gloss has these words;
"the court is the camp of the Shekinah, and the mountain of the house the camp of the Levites, and every city the camp of the Israelites; and in the sanhedrim in every city, the place of stoning was without the city like to Jerusalem.''
And these men, though transported with rage and fury, yet were so far mindful of rule, as to have him out of the city before they stoned him:
and they stoned him; which was done after this manner, when in form r:
"the wise men say, a man was stoned naked, but not a woman; and there was a place four cubits from the house of stoning, where they plucked off his clothes, only they covered his nakedness before. The place of stoning was two men's heights, and there he went up with his hands bound, and one of the witnesses thrust him on his loins, that he might fall upon the earth; and if he died not at that push, the witnesses lifted up a stone, which lay there, the weight of two men, and one cast it with all his strength upon him; and if he died not, he was stoned by all Israel.''
And the witnesses laid down their clothes at a young man's feet, whose name was Saul; for the witnesses, according to the above account, were first concerned in the stoning; and this was agreeably to the rule in Deu 17:7 and which they seem to have observed amidst all their hurry and fury: and that they might perform their work with more ease and expedition, they plucked off their upper garments, and committed them to the care of Saul of Tarsus; who was now at Jerusalem, and belonged to the synagogue of the Cilicians, that disputed with Stephen, and suborned false witnesses against him. He is called a young man; not that he was properly a youth, for he must be thirty years of age, or more; since about thirty years after this he calls himself Paul the aged, Phm 1:9 when he must be at least sixty years of age, if not more; besides, Ananias calls him a "man", Act 9:13 nor would the high priests have given letters to a mere youth, investing him with so much power and authority as they did; but he is so called, because he was in the prime of his days, hale, strong, and active. The learned Alting has taken a great deal of pains to show, that this Saul, who was afterwards Paul the apostle, is the same with Samuel the little, who is frequently mentioned in the Talmud; he living at this time, and being a disciple of Rabban Gamaliel, and a bitter enemy of the heretics, or Christians; and who, at the instigation of his master, composed a prayer against them; and his name and character agreeing with him: but it is not likely that the Jews would have retained so high an opinion of him to the last, had he been the same person: for they say s,
"that as the elders were sitting in Jabneh, Bath Kol came forth, and said, there is one among you fit to have the Holy Ghost, or the Shekinah, dwell upon him; and they set their eyes on Samuel the little; and when he died, they said, ah the holy, ah the meek disciple of Hillell!''
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Gill: Act 7:59 - -- And they stoned Stephen, calling upon God,.... As he was praying, and putting up the following petition;
and saying, Lord Jesus receive my Spirit; ...
And they stoned Stephen, calling upon God,.... As he was praying, and putting up the following petition;
and saying, Lord Jesus receive my Spirit; from whence we learn, that the spirit or soul of man sleeps not, nor dies with the body, but remains after death; that Jesus Christ is a fit person to commit and commend the care of the soul unto immediately upon its separation; and that he must be truly and properly God; not only because he is equal to such a charge, which none but God is, but because divine worship and adoration are here given him. This is so glaring a proof of prayer being made unto him, that some Socinians, perceiving the force of it, would read the word Jesus in the genitive case, thus; "Lord of Jesus receive my Spirit": as if the prayer was made to the Father of Christ, when it is Jesus he saw standing at the right hand of God, whom he invokes, and who is so frequently called Lord Jesus; whereas the Father is never called the Lord of Jesus; and besides, these words are used in like manner in the vocative case, in Rev 22:20 to which may be added, that the Syriac version reads, "our Lord Jesus"; and the Ethiopic version, "my Lord Jesus".
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Gill: Act 7:60 - -- And he kneeled down,.... It seems as if he stood before while they were stoning him, and while he was commending his soul to Christ, but now he kneele...
And he kneeled down,.... It seems as if he stood before while they were stoning him, and while he was commending his soul to Christ, but now he kneeled down; prayer may be performed either kneeling or standing:
and cried with a loud voice; not only to show that he was in good spirits, and not afraid to die, but chiefly to express his vehement and affectionate desire to have the following petition granted:
Lord, lay not this sin to their charge: do not impute it to them, or place it to their account; let it not rise and stand in judgment against them, or they be condemned for it; grant them forgiveness for it, and for every other sin: there is a great deal of likeness between Christ and this first martyr of his at their deaths; Christ committed his Spirit into the hands of his Father, and Stephen commits his into the hands of Christ; both prayed for forgiveness for their enemies; and both cried with a loud voice before they expired; for so it follows here,
and when he had said this, he fell asleep; or died; for death, especially the death of the saints, or dying in Jesus, is expressed by sleep. This way of speaking is common with the Jews, who say t, that Rabbi such an one
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expand allCommentary -- Verse Notes / Footnotes
NET Notes -> Act 7:43; Act 7:43; Act 7:43; Act 7:43; Act 7:43; Act 7:43; Act 7:43; Act 7:44; Act 7:44; Act 7:44; Act 7:44; Act 7:44; Act 7:44; Act 7:45; Act 7:45; Act 7:45; Act 7:45; Act 7:45; Act 7:46; Act 7:46; Act 7:46; Act 7:46; Act 7:46; Act 7:46; Act 7:47; Act 7:48; Act 7:48; Act 7:49; Act 7:50; Act 7:50; Act 7:50; Act 7:51; Act 7:51; Act 7:51; Act 7:51; Act 7:52; Act 7:52; Act 7:52; Act 7:52; Act 7:52; Act 7:53; Act 7:53; Act 7:53; Act 7:53; Act 7:53; Act 7:54; Act 7:54; Act 7:55; Act 7:55; Act 7:55; Act 7:55; Act 7:56; Act 7:57; Act 7:58; Act 7:58; Act 7:58; Act 7:58; Act 7:59; Act 7:60; Act 7:60; Act 7:60; Act 7:60
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NET Notes: Act 7:44 The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must ...
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NET Notes: Act 7:46 Some mss read θεῷ (qew, “God”) here, a variant much easier to understand in the context. The reading “God” is ...
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NET Notes: Act 7:48 The phrase made by human hands is negative in the NT: Mark 14:58; Acts 17:24; Eph 2:11; Heb 9:11, 24. It suggests “man-made” or “imp...
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NET Notes: Act 7:49 What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.
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NET Notes: Act 7:50 A quotation from Isa 66:1-2. If God made the heavens, how can a human building contain him?
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NET Notes: Act 7:52 Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).
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NET Notes: Act 7:54 Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.
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NET Notes: Act 7:55 The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly of...
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NET Notes: Act 7:56 Grk “And he said, ‘Look!’” Because of the length of the Greek sentence and the tendency of contemporary English style to use s...
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NET Notes: Act 7:58 Laid their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).
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NET Notes: Act 7:59 Grk “And they.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, κ...
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NET Notes: Act 7:60 The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the d...
Geneva Bible: Act 7:43 Yea, ye ( q ) took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away bey...
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Geneva Bible: Act 7:44 ( 5 ) Our fathers had the tabernacle of ( r ) witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to...
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Geneva Bible: Act 7:45 Which also our fathers that came after ( s ) brought in with Jesus into the ( t ) possession of the Gentiles, whom God drave out ( u ) before the face...
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Geneva Bible: Act 7:47 ( 6 ) But Solomon built him an house.
( 6 ) Solomon built a temple according to God's commandment, but not under any condition that the majesty of Go...
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Geneva Bible: Act 7:51 ( 7 ) Ye stiffnecked and ( x ) uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers [did], so [do] ye.
( 7 ) Steven, ...
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Geneva Bible: Act 7:53 Who have received the law by the ( y ) disposition of angels, and have not kept [it].
( y ) By the ministry of angels.
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Geneva Bible: Act 7:54 ( 8 ) When they heard these things, they were cut to the heart, and they gnashed on him with [their] teeth.
( 8 ) The more Satan is pressed, the more...
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Geneva Bible: Act 7:55 ( 9 ) But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus ( z ) standing on the right hand of ...
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Geneva Bible: Act 7:57 ( 10 ) Then they cried out with a loud voice, and stopped their ears, and ( a ) ran upon him with one accord,
( 10 ) The zeal of hypocrites and super...
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Geneva Bible: Act 7:58 And cast [him] out of the city, and stoned [him]: and the ( b ) witnesses laid down their clothes at a young man's feet, whose name was Saul.
( b ) I...
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Geneva Bible: Act 7:60 ( 11 ) And he kneeled down, and cried with a loud voice, Lord, ( c ) lay not this sin to their charge. And when he had said this, he ( d ) fell asleep...
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expand allCommentary -- Verse Range Notes
TSK Synopsis -> Act 7:1-60
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 Mos...
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Combined Bible: Act 7:44 - --Instead of either admitting or denying the charge of blasphemy against the temple, he undertakes to show the true religious value of that building. Th...
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Combined Bible: Act 7:51 - --As Joseph, the divinely-selected savior of his brethren, had been sold by those brethren into slavery; and as Moses, divinely selected to deliver Isra...
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Combined Bible: Act 7:54 - --The exasperation of the Sanhedrim was the more intense, from the fact that the denunciation hurled upon them was not a sudden burst of passion, but th...
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Maclaren: Act 7:56 - --Stephen's Vision
Behold, I see the heavens opened, and the Son of man standing on the right hand of God.'--Acts 7:56.
I. The Vision Of Th...
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Maclaren: Act 7:58 - --The Young Saul And The Aged Paul
the witnesses laid down their clothes at a young man's feet, whose name was Saul.'--Acts 7:58.
Paul th...
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Maclaren: Act 7:59-60 - --The Death Of The Master And The Death Of The Servant
And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. 60. And he...
MHCC: Act 7:42-50 - --Stephen upbraids the Jews with the idolatry of their fathers, to which God gave them up as a punishment for their early forsaking him. It was no disho...
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MHCC: Act 7:51-53 - --Stephen was going on, it seems, to show that the temple and the temple service must come to an end, and it would be the glory of both to give way to t...
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MHCC: Act 7:54-60 - --Nothing is so comfortable to dying saints, or so encouraging to suffering saints, as to see Jesus at the right hand of God: blessed be God, by faith w...
Matthew Henry: Act 7:42-50 - -- Two things we have in these verses: - I. Stephen upbraids them with the idolatry of their fathers, which God gave them up to, as a punishment for t...
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Matthew Henry: Act 7:51-53 - -- Stephen was going on in his discourse (as it should seem by the thread of it) to show that, as the temple, so the temple-service must come to an end...
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Matthew Henry: Act 7:54-60 - -- We have here the death of the first martyr of the Christian church, and there is in this story a lively instance of the outrage and fury of the pers...
Barclay -> Act 7:37-53; Act 7:54-60
Barclay: Act 7:37-53 - --The speech of Stephen begins to accelerate. All the time by implication it has been condemning the attitude of the Jews; now that implicit condemnat...
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Barclay: Act 7:54-60 - --A speech like this could only have one end; Stephen had courted death and death came. But Stephen did not see the faces distorted with rage. His ga...
Constable -> Act 6:8--9:32; Act 6:8--8:2; Act 7:2-53; Act 7:17-43; Act 7:37-43; Act 7:44-50; Act 7:51-53; Act 7:54--8:2
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 significa...
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Constable: Act 6:8--8:2 - --A. The martyrdom of Stephen 6:8-8:1a
Luke presented the events surrounding Stephen's martyrdom in Jerusa...
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Constable: Act 7:2-53 - --2. Stephen's address 7:2-53
As a Hellenistic Jew, Stephen possessed a clearer vision of the univ...
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Constable: Act 7:17-43 - --Stephen's view of Moses and the Law 7:17-43
Stephen continued his review of Israel's his...
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Constable: Act 7:37-43 - --The teaching of Moses 7:37-43
Stephen continued dealing with the Mosaic period of Israel's history, but focused more particularly now on Moses' teachi...
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Constable: Act 7:44-50 - --Stephen's view of the temple 7:44-50
Stephen effectively refuted the general charges that he blasphemed God and Moses (6:11; cf vv. 2-16) and spoke ag...
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Constable: Act 7:51-53 - --Stephen's accusation 7:51-53
Stephen concluded his defense by indicting his accusers. They had brought charges against him, but now he brought more se...
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Constable: Act 7:54--8:2 - --3. Stephen's death 7:54-8:1a
Stephen's speech caused a revolution in the Jews' attitude toward the disciples of Jesus, and his martyrdom began the fir...
College -> Act 7:1-60
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 h...
McGarvey: Act 7:41-43 - --41-43. Stephen next shows that the same people who so often rejected the servants of God, likewise rejected God himself. (41) " They made a calf in th...
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McGarvey: Act 7:44-50 - --44-50. Instead of either admitting or denying the charge of blasphemy against the temple, he undertakes to show the true religious value of that build...
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McGarvey: Act 7:51-53 - --51-53. As Joseph, the divinely-selected savior of his brethren, had been sold by those brethren into slavery; and as Moses, divinely selected to deliv...
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McGarvey: Act 7:54-60 - --54-60. The exasperation of the Sanhedrim was the more intense, from the fact that the denunciation hurled upon them was not a sudden burst of passion,...
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expand allCommentary -- Other
Evidence: Act 7:52 History reveals the fate of the apostles : PHILIP: Stoned to death, Phrygia, A.D.54 BARNABAS: Burned to death, Cyprus, A.D. 64 PETER: Crucified, Ro...
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Evidence: Act 7:55 Honesty Road . As I was open-air preaching one day, a man looked to the heavens not to see the glory of God, but to shout obscenities at Jesus Christ ...
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