Verse 15
Saw his face, as it had been the face of an angel - Sayings like this are frequent among the Jewish writers, who represent God as distinguishing eminent men by causing a glory to shine from their faces. Rabbi Gedalia said that, "when Moses and Aaron came before Pharaoh, they appeared like those angels which minister before the face of the Lord; for their stature appeared greater, and the splendor of their faces was like the sun, and their eyes like the wheels of the sun; their beard like clusters of grapes, and their words like thunder and lightning; and that, through fear of them, those who were present fell to the earth."
The like is said of Moses, in Debarim Rabba, fol. 75. that "when Sammael (Satan) came to Moses, the splendor of his face was like the sun, and himself resembled an angel of God." The reader may find several similar sayings in Schoettgen.
It appears that the light and power of God which dwelt in his soul shone through his face, and God gave them this proof of the falsity of the testimony which was now before them; for, as the face of Stephen now shone as the face of Moses did when he came down from the mount, it was the fullest proof that he had not spoken blasphemous words either against Moses or God, else this splendor of heaven had not rested upon him.
The history of the apostolic Church is a series of wonders. Every thing that could prevent such a Church from being established, or could overthrow it when established, is brought to bear against it. The instruments employed in its erection and defense had neither might nor power, but what came immediately from God. They work, and God works with them; the Church is founded and built up; and its adversaries, with every advantage in their favor, cannot overthrow it. Is it possible to look at this, without seeing the mighty hand of God in the whole? He permits devils and wicked men to work - to avail themselves of all their advantages, yet counterworks all their plots and designs, turns their weapons against themselves, and promotes his cause by the very means that were used to destroy it. How true is the saying, There is neither might nor counsel against the Lord!
Introduction
Stephen, being permitted to answer for himself relative to the charge of blasphemy brought against him by his accusers, gives a circumstantial relation of the call of Abraham, when he dwelt in Mesopotamia, in Charran, etc., [Act 7:1-8]. The history of Jacob and Joseph, [Act 7:9-17]. The persecution of their fathers in Egypt, [Act 7:18], [Act 7:19]. The history of Moses and his acts till the exodus from Egypt, vv. 20-37. The rebellion and idolatry of the Israelites in the wilderness, [Act 7:38-43] The erection of the tabernacle of witness, which continued till the time of David, [Act 7:44-46]. Of the temple built by Solomon for that God who cannot be confined to temples built by hands, [Act 7:47-50]. Being probably interrupted in the prosecution of his discourse, he urges home the charge of rebellion against God, persecution of his prophets, the murder of Christ, and neglect of their own law against them, [Act 7:51-53]. They are filled with indignation, and proceed to violence, [Act 7:54]. He sees the glory of God, and Christ at the right hand of the Father; and declares the glorious vision, [Act 7:55], [Act 7:56]. They rush upon him, drag him out of the city, and stone him, [Act 7:57], [Act 7:58]. He involves the Lord Jesus, prays for his murderers, and expires, [Act 7:59], [Act 7:60].
Verse 1
Are these things so? - Hast thou predicted the destruction of the temple? And hast thou said that Jesus of Nazareth shall change our customs, abolish our religious rites and temple service? Hast thou spoken these blasphemous things against Moses, and against God? Here was some color of justice; for Stephen was permitted to defend himself. And, in order to do this he thought it best to enter into a detail of their history from the commencement of their nation; and thus show how kindly God had dealt with them, and how ungraciously they and their fathers had requited Him. And all this naturally led him to the conclusion, that God could no longer bear with a people the cup of whose iniquity had been long overflowing; and therefore they might expect to find wrath, without mixture of mercy.
But how could St. Luke get all this circumstantial account? He might have been present, and heard the whole; or, more probably, he had the account from St. Paul, whose companion he was, and who was certainly present when St. Stephen was judged and stoned, for he was consenting to his death, and kept the clothes of them who stoned him. See [Act 7:58]; [Act 8:1]; [Act 22:20].
Verse 2
Men, brethren, and fathers - Rather, brethren and fathers, for ανδρες should not be translated separately from αδελφοι. Literally it is men-brethren, a very usual form in Greek; for every person knows that ανδρες Αθηναιοι and ανδρες Περσαι should not be translated men-Athenians and men-Persians, but simply Athenians and Persians. See [Act 17:22]. So, in [Luk 2:15], ανθρωποι ποιμενες should be translated shepherds, not men-shepherds. And ανθρωπος βασιλευς [Mat 18:23], should not be translated man-king, but king, simply. By translating as we do, men, brethren, and fathers, and putting a comma after men, we make Stephen address three classes, when in fact there were but two: the elders and scribes, whom he addressed as fathers; and the common people, whom he calls brethren. See Bp. Pearce, and see [Act 8:27].
The God of glory appeared, etc. - As Stephen was now vindicating himself from the false charges brought against him, he shows that he had uttered no blasphemy, either against God, Moses, or the temple; but states that his accusers, and the Jews in general, were guilty of the faults with which they charged him: that they had from the beginning rejected and despised Moses, and had always violated his laws. He proceeds to state that there is no blasphemy in saying that the temple shall be destroyed: they had been without a temple till the days of David; nor does God ever confine himself to temples built by hands, seeing he fills both heaven and earth; that Jesus is the prophet of whom Moses spoke, and whom they had persecuted, condemned, and at last put to death; that they were wicked and uncircumcised in heart and in ears, and always resisted the Holy Ghost as their fathers did. This is the substance of St. Stephen's defense as far as he was permitted to make it: a defense which they could not confute; containing charges which they most glaringly illustrated and confirmed, by adding the murder of this faithful disciple to that of his all-glorious Master.
Was in Mesopotamia - In that part of it where Ur of the Chaldees was situated, near to Babel, and among the rivers, (Tigris and Euphrates), which gave the name of Mesopotamia to the country. See the note on [Gen 11:31].
Before he dwelt in Charran - This is called Haran in our translation of [Gen 11:31]; this place also belonged to Mesopotamia, as well as Ur, but is placed west of it on the maps. It seems most probable that Abraham had two calls, one in Ur, and the other in Haran. He left Ur at the first call, and came to Haran; he left Haran at the second call, and came into the promised land. See these things more particularly stated in the notes on [Gen 12:1] (note).
Verse 4
When his father was dead - See the note on [Gen 11:26].
Verse 5
Gave him none inheritance - Both Abraham and Jacob had small parcels of land in Canaan; but they had them by purchase, not by God's gift; for, as Abraham was obliged to buy a burying-place in Canaan, Genesis 23:3-18, it is obvious he had no inheritance there.
And to his seed after him - See [Gen 12:7] (note); [Gen 13:15], and the notes there.
Verse 6
That his seed should sojourn in a strange land - See [Gen 15:13], [Gen 15:14].
Four hundred years - Moses says, [Exo 12:40], that the sojourning of the children of Israel in Egypt - was 430 years. See the note there. St. Paul has the same number, [Gal 3:17]; and so has Josephus, Ant. lib. ii. cap. 1, sect. 9; in Bell. lib. v. cap. 9, sect. 4. St. Stephen uses the round number of 400, leaving out the odd tens, a thing very common, not only in the sacred writers, but in all others, those alone excepted who write professedly on chronological matters.
Verse 7
Will I judge - Κρινω εγω, I will punish, for in this sense the Greek word is frequently taken. "When," says Bp. Pearce, "a malefactor is brought before a judge, the judge does three things:
1. he tries or judges him;
2. he then gives his judgment or sentence; and,
3. he puts the law in execution, and punishes him.
Hence κρινω, at different times, signifies each of these things; and the sense of the word is to be determined by the context. Here it signifies to punish, as κριμα is used for punishment, in [Rom 13:2]; [1Cor 11:29], compared with [1Cor 11:30], [1Cor 11:31]." The Egyptians, to whom the Israelites were in bondage, were punished by the ten plagues, described Exodus 7:19-12:30.
Verse 8
He gave him the covenant of circumcision - That is, he instituted the rite of circumcision, as a sign of that covenant which he had made with him and his posterity. See [Gen 17:10], etc.
And so Abraham begat Isaac - Και οὑτως, And thus, in this covenant, he begat Isaac; and as a proof that he was born under this covenant, was a true son of Abraham and inheritor of the promises, he circumcised him the eighth day; and this rite being observed in the family of Isaac, Jacob and his twelve sons were born under the covenant; and thus their descendants, the twelve tribes, being born under the same covenant, and practising the same rite, were, by the ordinance of Gods legal inheritors of the promised land, and all the secular and spiritual advantages connected with it.
Verse 9
And the patriarchs - The twelve sons of Jacob, thus called because each was chief or head of his respective family or tribe.
Moved with envy - Ζηλωσαντες. We translate ζηλος variously: zeal or fervent affection, whether its object be good or bad, is its general meaning; and ζηλοω signifies to be indignant, envious, etc. See the note on [Act 5:17]. The brethren of Joseph, hearing of his dreams, and understanding them to portend his future advancement, filled with envy, (with which no ordinary portion of malice was associated), sold Joseph into the land of Egypt, hoping by this means to prevent his future grandeur; but God, from whom the portents came, was with him, and made their envy the direct means of accomplishing the great design.
Verse 10
Gave him favor and wisdom in the sight of Pharaoh - God gave him much wisdom, in consequence of which he had favor with the king of Egypt. See the whole of this remarkable history explained at large, Genesis 41:1-45:28 (note).
Verse 14
Threescore and fifteen souls - There are several difficulties here, which it is hoped the reader will find satisfactorily removed in the note on [Gen 46:20] (note). It is well known that in [Gen 46:27], and in [Deu 10:22], their number is said to be threescore and ten; but Stephen quotes from the Septuagint, which adds five persons to the account which are not in the Hebrew text, Machir, Gilead, Sutelaam, Taham, and Edem; but see the note referred to above.
Verse 16
And were carried over to Sychem - "It is said, [Gen 50:13], that Jacob was buried in the cave of the field of Machpelah before Mamre. And in [Jos 24:32], and [Exo 13:19], it is said that the bones of Joseph were carried out of Egypt by the Israelites, and buried in Shechem, which Jacob bought from the sons of Hamor the father of Shechem. As for the eleven brethren of Joseph, we are told by Josephus, Ant. lib. ii. cap. 8. sect. 2, that they were buried in Hebron, where their father had been buried. But, since the books of the Old Testament say nothing about this, the authority of Stephen (or of Luke here) for their being buried in Sychem is at least as good as that of Josephus for their being buried in Hebron." - Bp. Pearce.
We have the uniform consent of the Jewish writers that all the patriarchs were brought out of Egypt, and buried in Canaan, but none, except Stephen, mentions their being buried in Sychem. As Sychem belonged to the Samaritans, probably the Jews thought it too great an honor for that people to possess the bones of the patriarchs; and therefore have carefully avoided making any mention of it. This is Dr. Lightfoot's conjecture; and it is as probable as any other.
That Abraham bought for a sum of money - Two accounts seem here to be confounded:
1. The purchase made by Abraham of the cave and field of Ephron, which was in the field of Machpelah: this purchase was made from the children of Heth, [Gen 23:3], [Gen 23:10], [Gen 23:17].
2. The purchase made by Jacob, from the sons of Hamor or Emmor, of a sepulchre in which the bones of Joseph were laid: this was in Sychem or Shechem, [Gen 33:19]; [Jos 24:32].
The word Abraham, therefore, in this place, is certainly a mistake; and the word Jacob, which some have supplied, is doubtless more proper. Bp. Pearce supposes that Luke originally wrote, ὁ ωνησατο τιμης αργυριου, which he bought for a sum of money: i.e. which Jacob bought, who is the last person, of the singular number, spoken of in the preceding verse. Those who saw that the word ωνησατο, bought, had no nominative case joined to it, and did not know where to find the proper one, seem to have inserted Αβρααμ, Abraham, in the text, for that purpose, without sufficiently attending to the different circumstances of his purchase from that of Jacob's.