--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 663 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/663/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 663. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/663/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 663. Acts · 3 of 23 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/663/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/663/#p-N [¶0] the Hebrews--those Jews born in Palestine who used their native tongue, and were wont to look down on the "Grecians" as an inferior class. [¶1] were neglected--"overlooked" by those whom the apostles employed, and who were probably of the Hebrew class, as being the most numerous. The complaint was in all likelihood well founded, though we cannot suspect the distributors of intentional partiality. "It was really just an emulation of love, each party wishing to have their own poor taken care of in the best manner" [Olshausen]. [¶2] the daily ministration--the daily distribution of alms or of food, probably the latter. [¶3] 2-4. the multitude--the general body of the disciples. [¶4] It is not reason--The word expresses dislike; that is "We cannot submit." [¶5] to leave the word of God--to have our time and attention withdrawn from preaching; which, it thus appears, they regarded as their primary duty. [¶6] to serve tables--oversee the distribution of provisions. [¶7] 5. Stephen, &c.--As this and the following names are all Greek, it is likely they were all of the "Grecian" class, which would effectually restore mutual confidence. [¶8] 6. when they had prayed, they laid their hands on them--the one proclaiming that all official gifts flowed from the Church's glorified Head, the other symbolizing the communication of these to the chosen office-bearers through the recognized channels. [¶9] 7. word of God increased ... disciples multiplied in Jerusalem greatly--prosperity crowning the beautiful spirit which reigned in this mother community. [¶10] a great company of the priests were obedient, &c.--This was the crowning triumph of the Gospel, whose peaceful prosperity was now at its greatest height. After Stephen's teaching and trial made it clear that sacerdotal interests could not stand with the Gospel, such priestly accessions became rare indeed. Note (1) how easily misunderstandings may arise among the most loving and devoted followers of the Lord Jesus: but (2) How quickly and effectually such misunderstandings may be healed, where honest intentions, love, and wisdom reign: (3) What a beautiful model for imitation is furnished by the class here complained of, who, though themselves the majority, chose the new office-bearers from amongst the complaining minority! (4) How superior to the lust of power do the apostles here show themselves to be, in not only divesting themselves of the immediate superintendence of temporal affairs in the Christian community, but giving the choice of those who were to be entrusted with it to the disciples at large! (5) How little of formal organization did the apostles give to the Church at first, and when an emergency arose which demanded something more, how entirely was the remedy suggested by the reason of the thing! (6) Though the new office-bearers are not expressly called Deacons here, it is universally admitted that this was the first institution of that order in the Church; the success of the expedient securing its permanency, and the qualifications for "the office of a Deacon" being laid down in one of the apostolical Epistles immediately after those of "a Bishop" ([1Ti 3:8-13]). ### Ac 6:8-15. Stephen Arraigned before the Sanhedrin [¶12] 8. And Stephen, &c.--The foregoing narrative seems to be only an introduction to what follows. [¶13] full of faith--rather, "of grace," as the best manuscripts read. [¶14] 9-10. synagogue of the Libertines--Jewish freedmen; manumitted Roman captives, or the children of such, expelled from Rome (as appears from Josephus and Tacitus), and now residing at Jerusalem. [¶15] Cyrenians--Jews of Cyrene, in Libya, on the coast of Africa. [¶16] them of Cilicia--amongst whom may have been Saul of Tarsus ([Ac 7:58]; ). [¶17] and of Asia--(See on [Ac 16:6]). [¶18] 11-14. blasphemous words against Moses--doubtless referring to the impending disappearance of the whole Mosaic system. [¶19] and against God--This must refer to the supreme dignity and authority which he claimed for Christ, as the head of that new economy which was so speedily to supersede the old (compare [Ac 7:56], 59, 60). [¶20] 15. as ... the face of an angel--a play of supernatural radiance attesting to all who beheld his countenance the divine calm of the spirit within. ### Chapter 7 ### Ac 7:1-60. Defense and Martyrdom of Stephen [¶23] In this long defense Stephen takes a much wider range, and goes less directly into the point raised by his accusers, than we should have expected. His object seems to have been to show (1) that so far from disparaging, he deeply reverenced, and was intimately conversant with, the whole history of the ancient economy; and (2) that in resisting the erection of the Gospel kingdom they were but treading in their fathers' footsteps, the whole history of their nation being little else than one continued misapprehension of God's high designs towards fallen man and rebellion against them. [¶24] 2-5. The God of glory--A magnificent appellation, fitted at the very outset to rivet the devout attention of his audience; denoting not that visible glory which attended many of the divine manifestations, but the glory of those manifestations themselves, of which this was regarded by every Jew as the fundamental one. It is the glory of absolutely free grace. [¶25] appeared unto our father Abraham before he dwelt in Charran, and said, &c.--Though this first call is not expressly recorded in Genesis, it is clearly implied in [Ge 15:7] and [Ne 9:7]; and the Jewish writers speak the same language. [¶26] 6-8. four hundred years--using round numbers, as in [Ge 15:13], (see on [Ga 3:17]). [¶27] 9-16. the patriarchs, moved with envy, sold Joseph into Egypt, but God was with him--Here Stephen gives his first example of Israel's opposition to God's purposes, in spite of which and by means of which those purposes were accomplished. [¶28] 17. But when--rather, "as." [¶29] the time of the promise--that is, for its fulfilment. [¶30] the people grew and multiplied in Egypt--For more than two hundred years they amounted to no more than seventy-five souls; how prodigious, then, must have been their multiplication during the latter two centuries, when six hundred thousand men, fit for war, besides women and children, left Egypt! [¶31] 20-22. In which time--of deepest depression. [¶32] Moses was born--the destined deliverer. [¶33] exceeding fair--literally, "fair to God" (Margin), or, perhaps, divinely "fair" (see on [He 11:23]). [¶34] 23-27. In [Ac 7:23], 30, 36, the life of Moses is represented as embracing three periods, of forty years each; the Jewish writers say the same; and though this is not expressly stated in the Old Testament, his age at death, one hundred twenty years ([De 34:7]), agrees with it. [¶35] it came into his heart to visit his brethren--his heart yearning with love to them as God's chosen people, and heaving with the consciousness of a divine vocation to set them free. [¶36] 28-29. Wilt thou kill me, as thou didst the Egyptian yesterday?--Moses had thought the deed unseen ([Ex 2:12]), but it now appeared he was mistaken. [¶37] 30-34. an angel of the Lord--rather, "the Angel of the Covenant," who immediately calls Himself Jehovah (Compare [Ac 7:38]). [¶38] 35-41. This Moses whom they refused, saying, Who made thee a ruler and a judge, &c.--Here, again, "the stone which the builders refused is made the head of the corner" ([Psa 118:22]). [¶39] 42-50. gave them up--judicially. [¶40] as ... written in the book of the prophets--the twelve minor prophets, reckoned as one: the passage is from [Am 5:25]. [¶41] have ye offered to me ... sacrifices?--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]. [¶42] 51-53. Ye stiffnecked ... ye do always resist the Holy Ghost, &c.--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. [¶43] 54-56. When they heard these things they were cut to the heart, &c.--If they could have answered him, how different would have been their temper of mind! [¶44] 57-58. Then they cried out ... and ran upon him with one accord--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.