Acts 7 commentary

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

Let us not be discouraged at the slowness of the fulfilling of God's promises. Suffering times often are growing times with the church. God is preparing for his people's deliverance, when their day is darkest, and their distress deepest. Moses was exceeding fair, “fair toward God;” it is the beauty of holiness which is in God's sight of great price. He was wonderfully preserved in his infancy; for God will take special care of those of whom he designs to make special use. And did he thus protect the child Moses? Much more will he secure the interests of his holy child Jesus, from the enemies who are gathered together against him. They persecuted Stephen for disputing in defence of Christ and his gospel: in opposition to these they set up Moses and his law. They may understand, if they do not wilfully shut their eyes against the light, that God will, by this Jesus, deliver them out of a worse slavery than that of Egypt. Although men prolong their own miseries, yet the Lord will take care of his servants, and effect his own designs of mercy.

Men deceive themselves, if they think God cannot do what he sees to be good any where; he can bring his people into a wilderness, and there speak comfortably to them. He appeared to Moses in a flame of fire, yet the bush was not consumed; which represented the state of Israel in Egypt, where, though they were in the fire of affliction, yet they were not consumed. It may also be looked upon as a type of Christ's taking upon him the nature of man, and the union between the Divine and human nature. The death of Abraham, Isaac, and Jacob, cannot break the covenant relation between God and them. Our Saviour by this proves the future state, Mt 22:31. Abraham is dead, yet God is still his God, therefore Abraham is still alive. Now, this is that life and immortality which are brought to light by the gospel. Stephen here shows that Moses was an eminent type of Christ, as he was Israel's deliverer. God has compassion for the troubles of his church, and the groans of his persecuted people; and their deliverance takes rise from his pity. And that deliverance was typical of what Christ did, when, for us men, and for our salvation, he came down from heaven. This Jesus, whom they now refused, as their fathers did Moses, even this same has God advanced to be a Prince and Saviour. It does not at all take from the just honour of Moses to say, that he was but an instrument, and that he is infinitely outshone by Jesus. In asserting that Jesus should change the customs of the ceremonial law. Stephen was so far from blaspheming Moses, that really he honoured him, by showing how the prophecy of Moses was come to pass, which was so clear. God who gave them those customs by his servant Moses, might, no doubt, change the custom by his Son Jesus. But Israel thrust Moses from them, and would have returned to their bondage; so men in general will not obey Jesus, because they love this present evil world, and rejoice in their own works and devices.

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 dishonour, but an honour to God, that the tabernacle gave way to the temple; so it is now, that the earthly temple gives way to the spiritual one; and so it will be when, at last, the spiritual shall give way to the eternal one. The whole world is God's temple, in which he is every where present, and fills it with his glory; what occasion has he then for a temple to manifest himself in? And these things show his eternal power and Godhead. But as heaven is his throne, and the earth his footstool, so none of our services can profit Him who made all things. Next to the human nature of Christ, the broken and spiritual heart is his most valued temple.

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 the worship of the Father in spirit and in truth; but he perceived they would not bear it. Therefore he broke off, and by the Spirit of wisdom, courage, and power, sharply rebuked his persecutors. When plain arguments and truths provoke the opposers of the gospel, they should be shown their guilt and danger. They, like their fathers, were stubborn and wilful. There is that in our sinful hearts, which always resists the Holy Ghost, a flesh that lusts against the Spirit, and wars against his motions; but in the hearts of God's elect, when the fulness of time comes, this resistance is overcome. The gospel was offered now, not by angels, but from the Holy Ghost; yet they did not embrace it, for they were resolved not to comply with God, either in his law or in his gospel. Their guilt stung them to the heart, and they sought relief in murdering their reprover, instead of sorrow and supplication for mercy.

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 we may see him there. Stephen offered up two short prayers in his dying moments. Our Lord Jesus is God, to whom we are to seek, and in whom we are to trust and comfort ourselves, living and dying. And if this has been our care while we live, it will be our comfort when we die. Here is a prayer for his persecutors. Though the sin was very great, yet if they would lay it to their hearts, God would not lay it to their charge. Stephen died as much in a hurry as ever any man did, yet, when he died, the words used are, he fell asleep; he applied himself to his dying work with as much composure as if he had been going to sleep. He shall awake again in the morning of the resurrection, to be received into the presence of the Lord, where is fulness of joy, and to share the pleasures that are at his right hand, for evermore.

1. There appeareth as yet some color of equity in the high priest and in the council; and yet, notwithstanding, there is a most unjust prejudice in his words; for he asketh him not what cause he had to teach thus, neither doth he admit him unto the defense of right, (which was, notwithstanding, the chief;) but he demanded precisely whether Stephen uttered these words, whatsoever they were; as the Papists at this day will not demand what doctrine it is, and whether it can be proved out of the Scriptures; but they inquire “Sed tanum hoc quaerint,” but the only thing they ask is. whether any man durst mutter against their superstitions, that so soon as he is convict, they may forthwith burn “Vulcano devoveant,” devote him to Vulcan, (to the flames.) him. Furthermore, Stephen’s answer may seem at the first blush absurd and foolish. He beginneth first at the very first beginning; afterwards he maketh a long narration, wherein there is no mention made, in a manner, of the matter in hand; and there can be no greater fault than to utter many words which are nothing appertinent unto the matter; “Et extra rem vagari,” and wander from the subject. but whosoever shall thoroughly consider this long speech, he shall find nothing therein which is superfluous; and shall full well perceive that Stephen speaketh very ap-pertinently, “Apposito,” appositely. as the matter requireth. He was accused as an apostate (or revolt,) which did attempt the overthrow of religion and the worship of God; therefore, he beateth in “Sedulo igitur inculcat,” he therefore strenuously maintains. this diligently, that he retaineth that God which the fathers have always worshipped, so that he turneth away the crime of wicked backsliding; “Ita impiae defectiones cremen avertit,” he thus repels the charge of impious defection or revolt. and declareth that his enemies were pricked forward with nothing less than with the zeal of the law, for they bear a show that they were wholly determined “Simulabant enim nihil sibi esse propositum quam,” for they pretended that their only object was. to increase the glory of God; therefore, he wringeth from them this false boasting, and because they had the fathers always in their mouths, because they were puffed up with the glory of their nation, Stephen declareth also that they have no cause to be proud of this, but rather that the corruptions of the fathers were so great and so many, that they ought to be ashamed and humbled.

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

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

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

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

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

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

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

Furthermore, we learn continually by our own experience how profitable it was for Abraham thus to be exercised, and, as it were, trained by little and little. Many men are carried with a godly affection to attempt great things, but by and by, so soon as their heat is waxen cold, it repenteth them of their purpose, and they would gladly slip their necks out of the collar. “Ac libentor cursum reflecterent,” and they would willingly retrace their steps. Therefore, lest Abraham should faint when he was in the midst of his course, through the remembrance of those things which he had left behind him, God sifteth and trieth his mind thoroughly, immediately after he had begun, lest he take anything in hand lightly and unadvisedly. To this purpose serveth the parable which Christ setteth before us concerning the building of the tower, (Luke 14:28.) For he teacheth that we must first cast the charges, lest with shame we be enforced to leave off building after we have begun. And though this were a particular thing in Abraham in that he was commanded to go out of his own country, and to go into a far country, in that God carried him from place to place, yet, notwithstanding, there is in these words some figure of the calling of us all. We are not all simply commanded to forsake our country, but we are commanded to deny ourselves; we are not commanded to come out of our father’s house, but to bid adieu to our own will, and to the desires of our own flesh. Again, if father and mother, wife and children, hinder us from following God, we must forsake them all. The commandment is given simply to Abraham to flit; but we are commanded to do the stone upon condition. For if in any place we cannot serve God, we must rather make choice of exile than to stay in our nest, being slothful and sluggish. Therefore, let us have the example of Abraham always before our eyes. He is the father of the faithful, he was tried all manner of ways. Doth he forget his country, his friends, and himself, that he may give over himself unto God? (Romans 4:16,17.) If we will be counted the children of God, we must not degenerate from him.

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

4. Then going out. The readiness and willingness of faith is commended in these words. For when he is called he maketh no delay, but maketh haste “Non procrastinat, sed moras omnes rampit,” he does not procrastinate, but breaks off all delay. and subdueth all his affections, that they may obey the holy commandment of God. It is uncertain for what cause he stayed at Charran; yet it may be that the weakness of his father caused him to tarry there, who, as we read, died there shortly after; or else, because he durst go no further, until such time as the Lord had told him whither he should go. It is more like to be true in mine opinion, that he was stayed there a while with the wearisomeness and sickness of his father, because Stephen saith plainly that he was brought thence after the death of his father.

Acts 7: 5-8

5. And he gave him none inheritance in it, no, not the breadth of a foot; and promised that he would give it to him to possess, and to his seed after him, when as he had no son. 6. And God spake after this manner, Thy seed shall sojourn in a strange land; and they shall bring it into bondage, and shall evil entreat it four hundred years. 7. But the nation whom they shall serve will I judge, said God. And afterwards they shall come out, and shall worship me in this place. 8. And he gave him the covenant of circumcision: and so he begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat the twelve patriarchs.

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

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

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

For as much as [επαγγελλεσθαι] signifieth simply to promise, I thought there was no cause why, with Erasmus, I should translate it in this place, to promise again. For I resolve it adversatively, although he had promised, that by the way we may note as it were, a show of deceiving, “Ut oblique species frustrationis,” that a species of frustration may be indirectly noted. unless peradventure some man be disposed to apply it unto the promises which are oftentimes repeated. “Quod liberum relinquo,” I leave the point open, omitted.

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

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

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

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

7. The nation whom they shall serve. This judgment is joined with the deliverance of the people. For, whereas God doth punish the cruelty and tyranny of the wicked Egyptians, he doth that for his people’s sake, whom he took into his tuition, that it may be seen that he is the deliverer of his Church. Therefore, so often as we are unjustly afflicted by the wicked, let us remember that God is the Judge of the world, who will let no injuries be unpunished. Let every man thus think with himself, Seeing that I am under the tuition of God, who is the Judge of the world, and to whom it belongeth to punish all injuries, those shall not escape his hand who trouble me now. There is the like place in Deuteronomy 32:43, where God saith that vengeance is his. Whence Paul gathereth that we must give place to wrath, (Romans 12:19;) as if he should say, that this ought to serve to reform impatience, and to bridle our evil affections, in that God promiseth that he will revenge; for he which revengeth himself doth take God’s office from him. And let us still remember that which I have already said, that God is touched with an especial care to revenge injuries done to his children, as it is in the Psalm, “Hurt not mine anointed, and be not troublesome to my prophets.”

They shall come thence and serve me. Therefore their deliverance went before the temple and the worship of the law; whereupon it followeth, that the grace of God was not tied to ceremonies. Nevertheless, Stephen noteth the end of their deliverance, that God chose both a peculiar people and a peculiar place for the true worship of his name. Whence we gather again, that we must regard what he commandeth and alloweth. Other nations also were determined to worship God; but because their rites were corrupt and bastardly, “Degeneres,” degenerate. God doth separate the Jews from the rest, and assigneth them a place where he will have them to worship him sincerely and duly as they ought. This place teacheth us, that God’s benefits must be referred to this end, that men might be brought to addict and give over themselves wholly to him. Now, since that God hath dispersed the treasures of his grace throughout the whole world, we must endeavor to sanctify him, by worshipping him purely and holily, in what country soever we dwell.

8. He gave him the covenant. When as he confesseth that circumcision is the covenant of God, he cleareth himself sufficiently of that crime which was laid to his charge; but, in the mean season, he showeth that the Jews deal amiss, if they place the beginning of their salvation in the external sign. For if Abraham was called, and the land and redemption promised to his seed before such time as he was circumcised, it appeareth that the glory of the whole stock cloth not depend upon circumcision. Paul useth the same argument in the 4th chapter to the Romans, (Romans 4:11.) For, seeing that Abraham obtained righteousness, and pleased God before he was circumcised, he gathereth thence that circumcision is not the cause of righteousness. Therefore we see that Stephen frameth no vain and idle narration; because this was very much appertinent unto the cause, that the Jews might remember how God had adopted them with their fathers, and it is to be thought that Stephen did plainly express both things; that although circumcision was given by God, that it might be a sign of grace, yet was the adoption before it both in order and in time. But we have no need to dispute any longer in this place concerning the nature and force of circumcision. Only let us note this, that God doth first promise those things to Abraham which he confirmeth afterward by circumcision, that we may know that the signs are vain and nothing worth, unless the word go before. Let us also note, that there is a profitable doctrine contained in the word covenant, to wit, that God maketh his covenant with us in the sacraments, that he may declare his love toward us; which thing, if it be true, first, they are not only works of external profession amongst men, but they gave great force inwardly before God, to confirm the faith. Secondly, they are no vain figures; because God, who is true figureth nothing there which he doth not perform.

Acts 7:9-16

9. And the patriarchs, moved with envy, sold Joseph into Egypt. Notwithstanding, God was with him; 10. And he delivered him out of all his afflictions: and he gave him favor and wisdom in the sight of Pharaoh, king of Egypt, who made him ruler over Egypt, and over all his house. 11. And there came a famine upon all the land of Egypt and Canaan, and great affliction; neither did our fathers find food. 12. And when Jacob had heard that there was corn in Egypt, he sent our fathers thither first. 13. And at the second coming Joseph was known of his brethren; and the kindred of Joseph was made known to Pharaoh. 14. Then Joseph sent, and called out his father Jacob and all his kindred, seventy-five souls. 15. And Jacob went down into Egypt, and he died, and our fathers; 16. And they were carried into Sychem, and they were laid in the sepulcher which Abraham had bought for money of the sons of Hemor, the son [father] of Sychem.

9. Now followeth the greatest wickedness of the nation of Israel, that they conspired “Impia et nefaria conspiratione,” by a nefarious and impious conspiracy. together to oppress their innocent brother, which cruelty is contrary “Abhorret,” is abhorrent from. to nature. Neither could the Jews object that it was a private fault of a few; for the infamy reacheth unto all the people. Forasmuch as all the patriarchs, Benjamin excepted, had polluted themselves with that treachery; therefore in that Stephen vouchsafeth to give them an honorable name that redoundeth to the greater reproach of the nation. They boasted proudly of their fathers; he showeth what manner [of] persons the chief of them were; to wit, murderers of their brother, “Fratricidae,” fratricides. so much as in them laid. For, besides that slavery was a kind of death, we know what they went about at the first and, secondly, what cruel punishments Joseph suffered, of all which his brethren were guilty. Hereby it appeareth that God was bountiful and merciful to those which were, as it were unwilling, and which did resist him. For him (who was about to be the author of health and help “Salutis minister,” the minister or instrument of their safety. ) would they have destroyed. Wherefore they did what they could to renounce all the benefits of God. So he will declare afterward that Moses was rejected when he was offered of God to be a redeemer. Therefore, the Jews have small cause to brag of the excellency of their kindred; but this alone remaineth for them, that, being ashamed, “Pudore confusi,” confounded with shame. they confess that whosoever they are, they have the same through the mere mercy of God, and that they consider that the law was given to set forth the same.

God was with him. God was not so with him that he did always show forth his power in helping him. For that is no small thing which is said in the Psalm, (105:18,) “That the iron went through his soul.” Surely, it must needs be that he was in great heaviness, “Ingenti moerore confundi,” overwhelmed with deepest sorrow. when, being destitute of all help, he suffered reproach also together with bonds and the punishment of an ungodly and wicked man; but God useth oftentimes to be present with his in such sort, that he lieth hid for a time. And the end was an evident “Illustre,” illustrious. token of his presence, which Joseph saw not at the first. Furthermore, we ought to remember this every now and then, that Joseph was not delivered because he had called upon God in the [a] temple but afar off in Egypt.

10. Stephen addeth the means, because God gave him favor in the sight of Pharaoh. God could have delivered him by some other means, but his counsel had respect unto a farther thing, that Joseph, being ruler of the kingdom, might entertain his father and all his family. In these two words, favor and wisdom, there is the figure hypalloge. For the wisdom wherewith Joseph was endued was the cause that he found favor; although I confess that they were two distinct benefits. For, though Joseph were a faithful interpreter of dreams, and did excel in divine wisdom, yet the proud tyrant would never have brought him to so great honor, unless God had bent the mind of Pharaoh unto a certain unwonted love; yet, notwithstanding, we must consider that order whereby God useth to bring him into favor. “Illi Deus gratiam conciliat,” procureth favor for him. Wisdom doth not only signify the gift of prophecy in interpreting dreams, but prudence in giving counsel; for Moses putteth in both. That which Stephen reporteth of one man in this place is extended unto all. For what aptness and readiness “Dexteritas,” dexterity. soever is in men, it ought to be reckoned amongst the gifts of God, and that his special gifts. “Pro modo inaequali,” according to the unequal mode of distribution, omitted. And it is he that giveth good success as it pleaseth him, that his gifts may be profitable to that end for which it seemed good to him to give them. Therefore, although Joseph be made chief ruler of Egypt by Pharaoh, yet is he lifted up to so great honor properly by the hand of God. “Non nisi Dei manu,” by nought but the hand of God.

11. There came a famine. Hereby it appeareth that the deliverance of Joseph was such a benefit as was common to all the family of Jacob. For, seeing the famine drew on, “Ventura esset,” was about to come. Joseph was sent before in due time to provide sustenance to feed the hungry; as he himself doth acknowledge the wonderful counsel of God in that point. Nevertheless, the free goodness of God appeareth plainly in the person of Joseph, whilst that he is appointed to nourish and feed his brethren, who had sold him, and by that means sent him far away, and thought that he was gone away quite “Prorsus exterminatum,” completely exterminated. out of the world. He putteth meat in their mouths who had thrown him into a pit, and had deprived him of the air and the common breath. Finally, he nourisheth and preserveth their life who were not afraid “Non dubitaverant,” had not hesitated. to take from him his life. In the mean season, Stephen putteth the Jews in mind of this, that the patriarchs were enforced to depart out of that land which was given them for an heritage, and that they died in another place. Therefore, forasmuch as they were sojourners in it, they are at length banished out of the same. “Exulant,” become exiles.

14. Whereas he saith that Jacob came into Egypt with seventy-five souls, it agreeth not with the words of Moses; for Moses maketh mention of seventy only. Jerome thinketh that Luke setteth not down, word for word, those things which Stephen had spoken, or that he took this number out of the Greek translation of Moses, (Genesis 46:27,) either because he himself, being a proselyte, had not the knowledge of the Hebrew tongue, or because he would grant the Gentiles this, who used to read it thus. “Apud quas recepta erat illa lectio,” among whom that reading was received. Furthermore, it is uncertain whether the Greek interpreters set down this number of set purpose, or whether it crop [crept] in afterward through negligence, [mistake;] which (I mean the latter) might well be, forasmuch as the Grecians used to set down their numbers in letters. Augustine, in his 26th book of City of God, [De Civitate Dei,] thinketh that Joseph’s nephews and kinsmen “Nepotes ac pronepotes,” grandsons and great-grandsons. are comprehended in this number; and so he thinketh that the words went down doth signify all that time which Jacob lived. But that conjecture can by no means be received. For, in the mean space, the other patriarchs also had many children born to them. This seemeth to me a thing like to be true, that the Seventy Interpreters did translate that truly which was in Moses. And we cannot say that they were deceived; forasmuch as [in] Deuteronomy 10, where this number is repeated, they agree with Moses, at least as that place was read without all doubt in the time of Jerome; for those copies which are printed at this day have it otherwise. Therefore, I think that this difference came through the error of the writers which wrote out the books. “Librariorum,” copyists. And it was a matter of no such weight, for which Luke ought to have troubled the Gentiles which were accustomed with the Greek reading. And it may be that he himself did put down the true number; and that some man did correct the same amiss out of that place of Moses. For we know that those which had the New Testament in hand were ignorant of the Hebrew tongue, yet skillful in “Familiariter,” familiar with. the Greek,

Therefore, to the end [that] the words of Stephen might agree with the place of Moses, it is to be thought that that false number which was found in the Greek translation of Genesis was by them put in also in this place; concerning which, if any man contend more stubbornly, let us suffer him to be wise without measure. Let us remember that it is not without cause that Paul doth forbid us to be too curious about genealogies. This, so small a number, is purposely expressed, to the end the power of God may the more plainly appear, in so great an enlarging of that kindred, which was of no long continuance. For such a small handful of men could not, by any human manner of engendering, grow to such an infinite multitude as is recorded in Exodus 12:37, within two hundred and fifty years. We ought rather to weigh the miracle which the Spirit commendeth unto us in this place, than to stand long about one letter, whereby the number is altered. There arise other questions (and those which are more hard to be answered) out of the rest of the text, [context.]

16. Stephen saith, that the patriarchs were carried into the land of Canaan after they were dead. But Moses maketh mention only of the bones of Joseph, (Genesis 1:13.) And Joshua 24:32, it is reported, that the bones of Joseph were buried without making any mention of the rest. Some answer, that Moses speaketh of Joseph for honor’s sake, because he had given express commandment concerning his bones, which we cannot read to have been done of the rest. And, surely, when Jerome, in the pilgrimage of Paula, saith, that she came by Shechem, he saith that she saw there the sepulchres of the twelve patriarchs; but in another place he maketh mention of Joseph’s grave only. And it may be that there were empty tombs “[Κενοτάφια],” ceonotaphs. erected to the rest. I can affirm nothing concerning this matter for a certainty, save only that this is either a speech wherein is synecdoche, or else that Luke rehearseth this not so much out of Moses, as according to the old fame; as the Jews had many things in times past from the fathers, which were delivered, as it were, from hand to hand. And whereas he saith afterward, they were laid in the sepulcher which Abraham had bought of the sons of Hemor, it is manifest that there is a fault [mistake] in the word Abraham. For Abraham had bought a double cave of Ephron the Hittite, (Genesis 23:9,) to bury his wife Sarah in; but Joseph was buried in another place, to wit, in the field which his father Jacob had bought of the sons of Hemor for an hundred lambs. Wherefore this place must be amended.

Acts 7:17-19

17. And when the time of the promise drew near, which God had sworn to Abraham, the people increased, and was multiplied in Egypt, 18. Until another king arose, which knew not Joseph: 19. This man dealt subtilely with our kindred; he evil-entreated our fathers, that they might cast out their infants, lest they should be increased.

17. Stephen passeth over unto the deliverance of the people, before which “Cujus praeludium,” as a prelude to which. went that innumerable issue which had increased beyond the ordinary manner in no long space of time. Therefore, he setteth down this as a singular gift of God, that the people was increased, to the end we may know that that came not to pass according to the common or wonted custom of nature. But, on the other side, God seemeth to take from the Jews all hope, because Pharaoh doth tyrannously afflict them, and their bondage groweth greater daily. And when as they are commanded to cast out their male infants, it seemeth that the destruction of the whole nation was present. There is another token of deliverance given, when Moses cometh abroad; but because he is by and by refused and enforced to fly into exile, there remaineth nothing but mere despair. The sum is this; that God, being mindful of his promise, did increase the people in time, that he might perform that which he had sworn to Abraham; but the Jews (as they were unthankful and froward) did refuse the grace of God, so that they did what they could to shut up the way before themselves. Furthermore, we must note the providence of God in this place, whilst that he doth so order the course of times, that his works have always their opportunity. But men who make haste disorderly in their desires cannot hope patiently, and be at rest, until such time as God showeth forth his hand; for this cause, because they take no heed to that moderation whereof I have spoken. And to the end God may exercise the faith of his children so often as he appeareth with joyful tokens of grace, he setteth other things against those on the other side, which cut off suddenly the hope of salvation. For who would not have said of the Hebrews, that they were utterly undone, when as the king’s commandment appointed all the men children to be put to death? For which cause the meditating upon that doctrine is the most [more] necessary for us, that God doth kill and restore to life; he leadeth unto hell, and bringeth back again.

19. Dealt subtilely. The old interpreter did not translate this amiss, to deceive. “Circumvenire,” to circumvent. For Stephen meaneth that the king of Egypt did craftily invent new shifts and wicked pretenses, that he might every now and then lay heavier burdens upon the people, like as almost all tyrants do; for how unjustly soever they vex their subjects, they are [but] too witty to invent excuses. And it is not to be doubted but that Pharaoh abused this honest color, that it was not meet that the Jews, who were sojourners, should have a place of abode in his realm for nought, and that they should be free from all burthens, seeing they did enjoy great commodities. Therefore, he deceitfully made them vile bondslaves of free-men. When Stephen saith that this tyrant knew not Joseph, hereby it appeareth how soon the remembrance of benefits passeth away among men, For although we do all with one consent detest unthankfulness, yet is there no vice more common amongst us.

Lest they should be increased. Erasmus translateth this improperly, in my judgment. For [Ζωογονεισθαι] expresseth more than lest their children should live. For the word is fet [fetched] thence, because the people doth all always remain alive in the offspring. And, furthermore Stephen doth not reckon up all the parts of their evil-entreating, but putteth down one example of extreme cruelty. Whence we may easily gather how near the whole seed of Abraham was to destruction. For Pharaoh seemed to have murdered them all with that commandment as with one stroke of a sword. But such violent barbarism did the more set forth the unlooked-for and incredible power of God; because when Pharaoh hath, by all means possible, striven against God, yet all is in vain.

Acts 7:20-29

20. At that time was Moses born, who was acceptable to God And he was brought up three months in his father’s house. 21. And the daughter of Pharaoh took him up when he was cast out, and nourished him up for her own son. 22. And Moses was taught in all wisdom of the Egyptians, and was mighty in word and deed. 23. And when the time of forty years was fulfilled, it came into his mind to go visit his brethren, the children of Israel. 24. And when he saw one of them suffer wrong, he defended him, and revenged him which had the wrong, having smitten the Egyptian. 25. And he thought that his brethren would have understood that by his hand should give them deliverance; but they understood not. 26. The next day he was seen as they strove, and set them at one again, saying, Sirs, ye are brethren: why hurt ye one another? 27. And he which did injury to his neighbor thrust him away, saying, Who made thee a prince and a judge over us? 28. Wilt thou kill me, as thou didst the Egyptian yesterday? 29. And Moses fled at this saying, and became a stranger in the land of Midian, where he begat two sons.

20. It is not without cause that Stephen noteth the circumstance of time. Moses was born at the very same time when the king had commanded that all the men children should be cast out. Therefore, it seemeth that the minister of deliverance is dead before he is born. But that time is most fit for God to work in, when there is no hope or counsel to be looked for at man’s hands. And it appeareth also most plainly how God doth make perfect his power in man’s weakness, (2 Corinthians 41:9.) Moses is kept three months, but at length his parents (that they may save their own lives) are enforced to cast him out into the river. Only they put him into a little coffer, “Arculam,” a little chest, a basket. that he may not by and by [immediately] perish. When as Pharaoh’s daughter taketh him up, he escaped death indeed, yet so that he goeth into another nation, being cut off from the kindred of Israel. Yea, he was like to be a most troublesome adversary to his nation, unless God had restrained his mind. It is forty years before he showeth any token of brotherly good-will.

22. Whereas Luke reporteth that he was taught in all wisdom of the Egyptians, he putteth that in his commendation as a point of excellency. Notwithstanding, it might have so fallen out, as it doth oftentimes, that being puffed up with profane sciences, he might have despised the base common people; yet because God had determined to redeem his people, he doth, in the mean season, frame both the mind of Moses and all other things to finish his work. The reason of man’s flesh “Carnis ratio,” carnal reason. should murmur in this place, Why doth God wink at so long miseries of the people? Why doth he suffer Pharaoh to rage more cruelly daily? Why doth he not suffer Moses to grow up amongst his own people? Why doth he after a sort cut him off from the kindred of Israel, being adopted by the king’s daughter? Why will he suffer him to remain amidst courtly pleasures, “Ad annum quadragesimum,” till his fortieth year. and doth not rather pull him thence? But the end itself is so wonderful, that we are enforced to confess that all these things were governed by singular counsel and order to set forth the glory of God.

Whereas I said that Luke speaketh in this place of the learning of the Egyptians for honor’s sake, I would not have it so taken as if there were in the same no corruption. Forasmuch as astrology “Astrologia,” astrology, or, more properly here, astronomy. doth consider the wonderful workmanship of God, not only in the placing of the stars, and in such excellent variety, but also in their moving, force, and secret offices, it is a science both profitable and worthy of praise. The Egyptians bestowed great study in this, but being not content with the simple order of nature, they wandered also into many foolish speculations, as did the Chaldeans. It is uncertain whether Moses was infected with these superstitions or no. Yet, howsoever it be, we see how sincerely and plainly he setteth that before us to be considered in the frame of the world, which is appertinent unto godliness. Surely this was excellent modesty, in that he which could reason with learned and witty men of the secrets of nature, doth not only omit higher subtleties, but doth also descend unto the common capacity of every most simple man, and doth, in a common style, set forth unto men unlearned those things which they perceive by experience. When Justinian [Justin] babbleth concerning Moses, he maketh him a magician, which, with juggling and enchantments, made passage for the people through the Red Sea; so that Satan did not only go about to bury the power of God, but also to blaspheme the same. But we know that Moses did not strive with the enchanters by magic, but did that only which God had enjoined him.

Furthermore, the Egyptians had mystical divinity, wherewith they colored their doting inventions and monstrous abominations, as if they would prove that they went mad not without reason: as the Papists, whereas they delude and mock men like stage-players, in their mass and other foolish rites, yet they invent mysteries, that they may persuade men that there is nothing there but that which is divine. The common sort of priests cannot climb so high, but those which amongst them will be accounted more cunning “Perspicaces,” clear-sighted. do omit no rite, how foolish and childish soever it be, affirming that there is some spiritual mystery in every [one] of them. There is extant concerning this matter a most foolish mingle-mangle, which they call the Rationall [Rationale] of Divine Offices. But forasmuch as sacrificing priests alone did use such dotings amongst themselves, it is not to be thought that Moses spent any time in these, whose bringing up was princely, but that he was taught in liberal arts.

He was mighty. This phrase doth express among the Hebrews a double excellency, when as he which doth excel in wit and learning, is also apt to attempt and bring to pass great and weighty matters. “Ad res praeclaras gerendas aptus est,” is fitted for greater exploits. Stephen’s meaning is, therefore, that Moses was furnished with rare gifts, so that they did all confess that he was a singular man. But seeing he was in such estimation, the Israelites had the less hope that he should be the minister which should work their deliverance.

23. When the time was fulfilled. Many gather by this that Moses was never estranged in mind from his nation; but the words of Stephen incline rather toward the contrary, to wit, that the Spirit of God did at length awake his mind, as it were out of sleep, that he might at length go visit his brethren, whom he had long time neglected. It is to be thought that he was not ignorant of what stock he came, seeing he had some token thereof in his flesh, and seeing the rumor thereof was spread abroad in the court, because the king’s daughter could not adopt him to be her son without some suspicion of wickedness, unless his kindred had been known; yet was it long before he was of such courage that he durst make known the love which he bare toward his kindred. And this serveth not a little to set forth the glory of God, that Moses, being ignorant of his calling, doth remain a long time idle in the king’s court, and is afterward called of the Lord contrary to the hope of all men, and his own also. Therefore, this new care for his brethren which came into his mind, proceeded from a new and unwonted motion of God’s Spirit.

24. When he saw a certain man. Moses came not to this spectacle by chance, but forasmuch as God had appointed him to be the deliverer of his people, he would have him show forth this token, and, as it were, make this beginning. For Stephen doth plainly express that he did attempt nothing unadvisedly, but did that which became him that was appointed to be a deliverer of the people, knowing that he was thereunto called. For unless God had armed him, (and made him puissant,) it had been a thing altogether unlawful for him to kill any man, how wicked soever he had been. It is a godly deed, and praiseworthy, for a man to set himself against the wicked, to defend the good against the injuries of the wicked, to bridle their violence; but it is not for a private person to punish, (or take vengeance.) Therefore, it was unlawful for Moses to slay the Egyptian, save only inasmuch as the Lord had put the sword in his hand according to the right of his calling. But this heroical courage and nobleness of heart “Haec heroica animi magnitudo,” this heroic magnanimity. was a work of the Holy Ghost; because God doth mightily show forth his power in those whom he appointeth unto great matters, that they may be able to fulfill their function. In sum, Stephen meaneth that Moses was even then offered to be the minister of deliverance when the day was at hand, according to the covenant made with Abraham, yet did the people hope for nothing less.

26. The day following he appeared. Stephen declareth now that the fathers did not only neglect, but maliciously reject the grace of God. For although the evil which he mentioneth did proceed from one man only, yet doth he by right assign the fault unto them all. For if they had been thankful to God, they would all with one consent have repressed his forwardness. “Proterviam,” petulance. But they are whisht, “Tacent omnes,” they are all silent. and suffer that good turn which Moses had done to be upbraided unto him; and, so much as in them lieth, they bring them into extreme danger whom they ought to have defended by endangering themselves. “Oppositas suis capitibus,” by exposing their own hands. Therefore, his drift is this, that the people themselves were in the fault, that they were no sooner delivered and eased. “Nonnisi per populum stetisse quominus levationem citius sentiret,” that is was owing entirely to the people themselves that they did not sooner obtain some alleviation. So the wickedness of men doth oftentimes hinder God from doing that [which] he would do. He is ready to help those that be his in due time, but we keep back his hand from ourselves with divers lets, and afterwards we complain of his slowness, but unjustly. Furthermore, this unthankfulness was too wicked against God, and too cruel against Moses. They were to thank God for giving such a faithful patron in the king’s court. They were to love and reverence Moses; but they rewarded him full evil “Atqui pessimam et iniquissimam mercedem reportat,” but he receiveth a very bad and most iniquitous recompense, viz. with threatenings and reproaches. Furthermore, inasmuch as the fact was brought to the king’s ears, we must needs impute that to the treachery of the people. Therefore, as when afterward the people could see the land of Canaan, they did through their own folly keep themselves from entering in; so now, refusing the grace of God in the person of one man, they cause the time of their deliverance to be deferred forty years. For although God had determined what he would do, yet those are justly blamed for the delay which hinder “Impediunt ac turbant,” impede and disturb. Moses in his office.

Men ye are brethren. There is, indeed, amongst men a general conjunction, so that they ought to use great courtesy one toward another, and to abstain from all injuries; but this is more unmeet and intolerable, when those hurt one another who are nearer linked together. Therefore, Moses doth not only use a general reason, that it may revoke “Quae ad aequitatem revocet,” which may call back or dispose to equity. their minds which were desirous to do harm, but he mentioneth their kindred and fellowship of blood to mollify their cruelty. Yet all in vain; for he which had done injury to his neighbor doth forwardly thrust him from him, and addeth thereunto threatening. And this is a common thing amongst men; for an evil conscience doth drive men into fury, and the worse every man’s cause is, the more boldly and cruelly doth he extol himself. But under what color doth he which hath the worst cause set himself so stubbornly against Moses? He saith he is no judge; but he did not reprove them according to authority, but did only friendly admonish them. Is it the duty of a judge alone to admonish us when we do amiss? But this is a common vice, used of all stubborn and unruly persons, to give place to no admonitions, save only when they are enforced by violence and authority; yea, they are like frantic [phrenzied] men who rail upon “Furiose impetunt,” furiously assault. their physicians. For which cause we must be the more careful to bridle our lust, lest we run headlong with such blind fury against those which are desirous to cure our vices. Furthermore, we are taught by this example, that the servants of God cannot so do their duty in reproving such vices of men, but they shall suffer many injuries, offend many, and incur dangers; and chiefly when they do well, they shall surely hear evil. But they must swallow up the unworthiness of these evils, “Sed horum malorum indignitas illis est devoranda,” but the indignity of these evils must be devoured by them, (overlooked or submitted to.) that they may not therefore cease to do that which the Lord commanded them, and which he alloweth. “Proinde ei probari,” and is therefore approved by him. Moses is burdened here with a cruel false accusation that he usurpeth the authority of a ruler, and by this means they lay treason to his charge. Secondly, it is objected unto him reproachfully that he slew an Egyptian; both these were very odious. Whereby we may gather with how dangerous a temptation the mind of the holy man was stricken. And forasmuch as we see that he was neither discouraged by exile, neither by any other evils, so that it did not repent him of his well-doing, let us also learn by his example to bear a valiant and strong mind and courage against all such assaults of Satan,

Acts 7:30-34

30. And when forty years were expired, there appeared unto him in the desert of Mount Sinai the angel of the Lord, in a flame of fire in a bush. 31. And so soon as Moses saw it, he wondered at the vision. Furthermore, when he drew near to consider, the voice of the Lord came unto him, 32. I am the God of thy fathers, the God of Abraham, the God of Isaac, the God of Jacob; and Moses was afraid, and durst not draw near. 33. And the Lord said unto him, Put off thy shoes from thy feet; for the place whereon thou standest is holy ground. 34. In seeing, I have heard [seen] the affliction of my people in Egypt, and have heard their mourning, and I am come down to deliver them. And now come, I will send thee into Egypt.

30. And when forty years were expired. As Moses was no blockish man, “Homo... stupidus,” a stupid man. every one of us may easily gather how many things might have come into his mind which might have caused him to mistrust his calling. The shifts and sleights of Satan are captious. We are more than bent naturally to distrustfulness; “Nos ad diffidentiam natura plusquam propensi,” we are by nature too prone to distrust. what doubts soever arise in our minds concerning the word of God we do easily admit the same. It was a hard exchange to be thrust from earthly delights and a sumptuous life unto the painful and base office of feeding sheep; and especially forasmuch as Moses saw so much time spent, and being in the mean season sent into the wilderness, what other thing could he imagine with himself but that that was vain and a plain mock which the Lord had promised? Forasmuch as being now fourscore years of age, he was occupied about the feeding of his father-in-law’s sheep, when could he have hoped that there should have been any use of him in delivering the people? It is good for us oftentimes to call to mind these combats of the godly until they be thoroughly imprinted in our memory, lest our minds faint, and our hearts fail us, if the Lord make us stay longer than we could wish. Again, Moses giveth a notable example of modesty, seeing that in all that time he attempteth nothing; he raiseth no tumults, neither intrudeth himself any way to bear rule, as troublesome men use to do; but employeth himself in his shepherd’s function as diligently as if he should never have been called unto any greater charge. But whilst he tarrieth the Lord’s leisure so patiently, he [the Lord] appeareth unto him at length.

The angel of the Lord appeared unto him. It is first demanded who this angel was? and, secondly, why he appeared in such a form? For after that Luke had called him an angel, he bringeth him in immediately speaking thus: I am the God of Abraham, etc. Some answer, As God doth sometimes attribute and impart unto his ministers those things which are most proper to himself, so it is no absurd or inconvenient thing, if they have his name given them; but seeing this angel affirmeth manifestly that he is the eternal God, who alone is, and in whom all things have their being, we must needs restrain this title unto the essence of God; for it can by no means agree to the angels. It might be said more fitly, that because the angel speaketh in the name of the Lord, he taketh upon him his person, as if he declared his commandments word for word, as out of the mouth of God, which manner of speaking is usual in the prophets; but when Luke shall say afterwards, that this was the same angel through whose assistance and guiding Moses delivered the people: and Paul, in the 10th chapter of the First to the Corinthians, (1 Corinthians 10:4) doth affirm that Christ was that guide, there is no cause why we should now wonder that the angel taketh to himself that which is proper to God alone.

Therefore, let us, first of all, set down this for a surety, that there was never since the beginning any communication between God and men, save only by Christ; for we have nothing to do with God, unless the Mediator be present to purchase his favor for us. Therefore, this place doth plentifully prove the divinity of Christ, and teacheth that he is of the same essence with the Father. Furthermore, he is called an angel, not only because he had the angels always to bear him company, and to be, as it were, his apparitors: “Quasi apparitores,” as it were his officers. but because that deliverance of the people did shadow the redemption of us all, for whose sake Christ was to be sent of his Father, that he might take upon him the shape of a servant together with our flesh. It is certain, indeed, that God did never appear unto men as he is, but under some shape agreeable to their capacity; notwithstanding, there is another reason why Christ is called by this name, because he being appointed by the eternal counsel of God to be unto men the minister of salvation, doth appear unto Moses to this end. Neither is that contrary to this doctrine, which is written in the 2nd chapter to the Hebrews, (Hebrews 2:16) that Christ never took the angels, but the seed of Abraham; for although he took upon him the shape of an angel for a time, yet did he never take the nature of angels, as we know that he was made very man.

It resteth that we speak somewhat of the burning bush. That is common, that God doth apply the signs unto the things by a certain likelihood, and this is almost the common order and way of the sacraments. Furthermore, this was the fittest thing that could have been shown to Moses, to confirm his faith in the present business. He knew in what state he had left his nation. Although there were a greater “Ingens numerus,” a vast number. number of men, yet were they not unlike to a bush. For the thicker the bush is, and the more store of shrubs it hath, “Et compactis arbustis magis abundat,” and the more numerous and compact its twigs are. the more subject is it to take fire, that it may burn on every side; so the people of Israel were but a weak band, and such as was laid open to all injuries; and this unwarlike multitude being pressed down even with their own weight, had incensed the cruelty of Pharaoh only with the prosperous success of increasing. Therefore, the people being oppressed with cruel tyranny, is, as it were, a pile of wood set on fire at every corner, neither is there any thing which keepeth it from being consumed to ashes, save this, because the Lord sitteth in the midst thereof; and although the [an] undoubted “Insoltus,” unwonted. fire of persecution did then burn, yet because the Church of God is never free from afflictions in the world, the continual estate thereof is after a sort painted out in this place. For what other thing are we but fuel for fire? And there fly abroad innumerable fire-brands of Satan continually, which set on fire both our bodies and also our minds; but the Lord delivereth and defendeth us, by his wonderful and singular goodness, from being consumed. Therefore, the fire must needs burn, that it may burn us in this life; but because the Lord dwelleth in the midst of us, he shall so preserve us that afflictions shall do us no harm, as it is also said in the 46th Psalm, (Psalm 46:5.)

31. He wondered at the vision. Let us know that God did use thus to deal with our fathers, that they might assuredly know his majesty; for he meant to make a manifest distinction between the visions which he showed, and the juggling casts of Satan. And this certainty is more necessary, for what credit should the oracles of God otherwise carry, wherein the covenant of eternal life is contained? Therefore, forasmuch as this alone is the true stay of faith, to have God to be the author thereof, that he may [he must needs] undoubtedly declare that it is he that speaketh. Again, forasmuch as Satan walketh about continually, and doth by many and strange shifts insinuate himself, and hath so many ways to deceive, and especially seeing he doth pretend the name of God craftily, we must take great heed of his mocks. We see how in times past he deluded all nations, and [how he deludes] the Papists also. For all the monsters of superstitions, all the dotings of errors which were in times past, and do as yet reign in Popery, did proceed from dreams, visions, and false revelations; yea, furthermore, even the Anabaptists have their illusions thence. Therefore, this is the only remedy that God do distinguish by certain marks those visions which he showeth; for then are we without danger of erring, when he hath revealed his majesty unto us. For this cause was the mind of Moses stricken with admiration, and then afterwards he draweth near to consider; after that he is come nearer, the Lord toucheth him with a more lively feeling of [I confess indeed] his presence, so that he is afraid. For I confess that there are none of all these things which Satan cannot imitate, yet falsely like an ape. And the Lord doth not only show himself by such signs, but helping our dullness, he doth also open our eyes that we may not be deceived. Again, the Holy Ghost doth imprint in our minds certain marks and tokens of God’s presence, that there may no doubt remain.

32. I am the God of thy fathers. Now, we see to what end the vision was offered to Moses; to wit, that the word of God might have his [its] authority. For bare visions should do but little good, unless doctrine were joined therewithal; and it is joined with them not as an inferior part, but as the cause of all visions and the end. And whereas he calleth himself the God of Abraham, Isaac, and Jacob, there is a double reason why he calleth himself so. As the majesty of God is infinite, if we will comprehend it, it doth rather swallow up our senses; if we endeavor to ascend unto it we vanish away; therefore, he adorneth himself with titles under which we may comprehend him. But we must mark that God maketh choice of such titles, as that he may by them call us back unto his word. For he is called the God of Abraham, Isaac, and Jacob, for this cause, because he committed unto them the doctrine of salvation, that he might thereby be known to the world. But God had respect properly unto the present circumstance when he spake to Moses on this wise; for both this vision, and the hope of the delivery of the people, and the commandment which he was about to give to Moses, did depend upon the covenant which he had made in times past with the fathers. So that the suspicion of novelty is taken away, and the mind of Moses is lifted up to hope for redemption, which was grounded in the whole “In veteri,” on the old. promise.

Therefore, this title is as much as if God had said, I, which have promised in times past to your fathers, that I have a care of your safety, which have taken the kindred of Abraham to my tuition by a free covenant, yea, which have appointed this time for an end of your bondage, I appear now unto thee, that I may perform that which I promised, like as at this day all the promises of God must lean and be stayed upon this foundation, that they may be sure and certain to us, that God hath adopted us in Christ, and hath promised that he will be our God and our Father. And Christ gathereth out of this place by good reason that the godly live after they be dead, (Matthew 22:32;) for if the whole man perish in death, this were an unfitting speech, “Inepta esset loquutio,” the expression were inept. I am the God of Abraham. Let us suppose that there is no Rome, shall not he be laughed at which shall call himself consul of Rome? For this is requisite in relation, that the members be answerable between themselves. “Hoc enim exigit relatio ut membra inter se respondeant,” for relation requires that the members (related) correspond to each other. There is also another reason to be considered, that forasmuch as God hath in his hand both life and death, without all doubt he preserveth those alive whose father he will be, and whom he counteth his children; therefore, though Abraham, Isaac, and Jacob died, concerning the flesh, yet do they live in spirit with God.

And Moses being afraid. This might seem to be an absurd thing, that a voice full of consolation doth rather terrify Moses than make him glad; but it was good for Moses to be thus terrified with the presence of God, that he might frame himself unto the greater reverence; neither doth the voice of God alone strike his mind, but his majesty, whereof he saw a sign in the burning bush. And what marvel is it, if man be afraid when he seeth God? and especially let us remember that men’s minds are by this means prepared unto fear and reverence as in Exodus 20:22,

“Thou hast seen signs, thou hast heard the sound of the trumpet, that thou mayest learn to fear the Lord.”

But some will say, Why dare not Moses now for fear consider, who was not afraid to draw near before? I answer, that the nearer we draw unto God, the more his glory doth appear, so are we the more afraid, and that by right. And God maketh Moses afraid for none other cause, save only that he may make him obedient unto him. This fear was a preparation not unfit for greater boldness; and to this end tendeth that which followeth, Put off thy shoes from thy feet; for he is admonished by this sign with reverence to receive the commandments of God, and to give him due glory by all means.

33. Because the place wherein. The Lord meant by this commendation which he giveth to the place, to lift up the mind of Moses into heaven, that he might not think upon any earthly thing. And if so be that Moses was to be pricked forward with so many pricks, that having forgotten the earth, he might hearken to God, must not we have our sides even, as it were, digged through, “Annon quasi fodiendi sumus,” must not we be, as it were, stabbed. seeing we are an hundred times more slow than he? Notwithstanding, here may a question be asked, how this place became so holy? for it was no more holy than other places before that day. I answer, that this honor is given to the presence of God, and not to the place, and that the holiness of the place is spoken of for man’s sake. For if the presence of God do make the earth holy, how much more force thereof ought men to have? “Quanto majorem vim ab hominibus percipi aequium est,” how much more forcibly ought man to feel it? Notwithstanding, we must also note, that the place was thus beautified only for a time, so that God did not fix his glory there, as Jacob erected an altar to God in Bethel, after that God had showed some token of his presence there, (Genesis 35:7.) When as his posterity did imitate the same afterward, it was such worship as was reproved. “Perversus cultus fuit,” it was perverted worship. Finally, the place is called holy for Moses’ sake only, that he may the better address himself to fear God and to obey him. Forasmuch as God doth now show himself unto us everywhere in Christ, and that in no obscure figures, but in the full light and perfect truth, we must not only put off our shoes from our feet, but strip ourselves stark-naked of ourselves. “Sed nos totos exuere,” but divest ourselves entirely.

34. In seeing I have seen. God promiseth now that he will deliver his people, that he may appoint Moses to be his minister afresh, because the former objection was taken away by so long space of time. For God is said to see our miseries when he hath respect to us, and is careful for our safety; as he is said again to shut his eyes, and turn his back, when as he seemeth to set light by our cause. In like sort is he said to come down. He needeth not to move out of his place to help us, for his hand reacheth throughout the heaven and earth; but this is referred unto our understanding. For, seeing that he did not deliver his people from their affliction, he might seem that he was afar off, and was busied about some other thing in heaven. Now he saith that the Israelites shall perceive that he is nigh unto them. The sum tendeth to this end, that Moses knowing the will of God, may not doubt to follow him as a guide, and the more boldly to employ himself about the delivery of the people, which he knew was the work of God. For we must note that he saith that he heard the mourning of the people. For although he hath respect unto those which are in misery and unjustly oppressed, yet when we lay our mournings and complaints in his lap, he is especially moved to have mercy; although this word may be taken for those blind and confused complaints which are not directed unto God, as it is taken oftentimes elsewhere.

Acts 7:35-37

35. This Moses, whom they had denied, saying, Who made thee a ruler and judge? him, I say, hath God sent to be a ruler and a redeemer, in the hand of the angel which appeared unto him in the bush. 36. He brought them out, having showed wonders and signs in the land of Egypt, and in the Red Sea, and in the wilderness forty years. 37. This is Moses, which said unto the children of Israel, The Lord your God shall raise up unto you a Prophet, out of the midst of your brethren, like unto me; hear him.

35. Stephen passeth over many things, because he maketh haste unto this stun, that the Jews may understand that the fathers were not delivered therefore, because they had deserved that with their godliness, but that this benefit was bestowed upon them, being altogether unworthy; and, secondly, that there is some more perfect thing to be hoped for of these beginnings. When Moses, being ordained of God to be their revenger and deliverer, was now in a readiness, they stopped the way before him; therefore God doth deliver them now, as it were against their will. That which is added touching miracles and wonders, serveth as well to the setting forth of the grace of God, as to make known the calling of Moses. It is surely a strange thing, that God doth vouchsafe to declare his power by divers wonders, for such an unthankful people’s sake. But in the mean season, he bringeth his servant in credit. Therefore, whereas the Jews set less by him afterward, whereas they essay sometimes to drive him away by railing, whereas they scold sometimes, sometimes murmur, sometimes set upon him outrageously, they bewray thereby both their wickedness, and also their contempt of the grace of God. Their unthankfulness and ungodliness was so increased always, that God must needs have striven with wonderful patience with such a froward and stubborn people.

A ruler and a deliverer. We must understand the contrarieties “Subaudiendae sunt antitheses,” we must supply the antitheses. which augment the fault. They would have obeyed Moses if a tyrant had appointed him to be a judge, but they contemn him proudly, and refuse him disdainfully, being appointed of God, and that to be a deliverer. Therefore, in despising him, they were wicked; and in rejecting grace, unthankful. And whereas Moses hath such an honorable title given him, God doth not so give and resign unto man that honor which is due to himself, that he loseth any whit of his authority thereby. For doubtless Moses was not called a redeemer or deliverer in any other respect save only because he was the minister of God. And by this means the glory of the whole work remaineth in the power of God wholly. Therefore let us learn that so often as men have the titles which belong to God given them, God himself is not despoiled of his honor; but because the work is done by their hands, they are by this means commended. To this end tendeth that which Stephen saith, that this charge was committed to Moses in the hand of the angel. For by this means Moses is made subject to Christ, that under his conduct and direction he may obey God. For hand is taken in this place not for ministry, but for principality. Wherefore, God did so use the service of Moses, that the power of Christ did surpass him, as he is even at this day the chief governor, in accomplishing the salvation of the Church; yea, he useth the ministry of men in that sort, that the force and effect dependeth upon him alone.

37. A Prophet shall God raise up. Stephen endeavoreth undoubtedly to prove by these words that Christ is the end of the law; although he doth not express the same in plain words. And assuredly, (as we have already said,) Luke reciteth not word for word all those things which Stephen uttered; but it is sufficient for him to note the principal points of matters. Furthermore, we have said before in the third chapter, that this testimony is so applied to Christ, that notwithstanding it agreeth to the other prophets also. For after that Moses had forbidden the people to be carried to and fro with the wicked superstitions of the Gentiles, he showeth what ought to follow. There is no cause (saith he) why thou shouldst desire magicians and enchanters; for God will never suffer thee to want prophets to teach thee faithfully. And now it is certain that the ministry of the prophets was temporal, as was also the ministry of the law; until Christ should bring the full perfection of wisdom into the world. Therefore Stephen’s speech tendeth to this end, that Moses doth not keep the people fast bound to himself alone when as he setteth before them and commendeth unto them another teacher. The prophets were indeed, interpreters of the law and all their doctrine was, as it were, an addition or appurtenance “Appendix,” an appendix. of those things which were uttered by Moses; but forasmuch as this was also certain, that Christ should bring a more perfect kind of doctrine, because he should make an end of all the prophecies, it followeth, that he is made the chief; and that the principal mastership (that I may so call it) is his, lest the faith of the gospel should be doubtful. Now we know to what end Stephen intermingled Moses’ testimony, to wit, that he may prove that the Jews did no less contemn him, (of whom they made boast with open mouth to be their only teachers) even now when he is dead, than they did in times past, whilst he lived, wickedly and frowardly reject him. For whosoever believeth Moses, he will not refuse to be the disciple of Christ, whose messenger and crier he was, (John 5:46.) For the rest “Reliqua pete,” for the rest see. out of the third chapter.

Acts 7:38-41

38. This is he which was in the congregation in the wilderness, with the angel which had spoken unto him in mount Sinai, [or did speak to him in the mount,] and with our fathers; who received lively oracles, that he might give them to us: 39. Whom our fathers would not obey, but they refused him, and they turned back in their hearts into Egypt, 40. Saying unto Aaron, Make us gods to go before us: for we know not what is happened to this Moses which brought us out of the land of Egypt. 41. And they made a calf in those days, and they offered sacrifice to the idol, and they rejoiced over the works of their own hands.

38. Stephen proceedeth to set forth the frowardness “Pravitate,” depravity. of the people, who though they were provoked [stirred up] with so many benefits of God, yet did they never cease maliciously to reject him. If they had been disobedient and unthankful to God before, yet this so wonderful a deliverance ought to have brought them into a better mind; but he declareth that they were always like themselves. It was meet that so many miracles should not only have stuck fast in their minds, but also have continued still before their eyes. But having forgotten all, they fly back suddenly unto the superstitions of Egypt. The memorial of their cruel servitude was yet fresh, which they had escaped by passing over the Red Sea; and yet they prefer those tyrants by whom they were more than cruelly handled, before their deliverer, This was, therefore, a heap of ungodliness most desperate, that their stubbornness could not be broken or overcome with so many benefits of God, but that they did always return unto their nature. This doth greatly augment the greatness of the offense, where Stephen saith that Moses was then with them in the wilderness. For besides that there appeareth here rare goodness and long-sufferance of the Lord, in bearing with them, they make themselves to be without all excuse, whilst that being beset on every side with so many straits, being brought into so great distress; having Moses to be their guide in their journey, and the faithful keeper of their life, they fall away nevertheless treacherously from God, Finally, it appeareth that they were like untamed beasts, whom God could not keep in obedience with so many bands. Therefore, inasmuch as Moses left not off to govern them even through the wilderness, under the conduct and aid of the angel, it is an easy matter to gather by this circumstance of time, how incurable and obstinate their frowardness was; as it was a point of monstrous rebellion, not to be humbled with miseries, “Tot malis,” so many miseries. and even with the very sight of death.

Whereas he saith, that Moses was with the angel and the fathers, there is a contrary respect. “Longe diversa est ratio,” the explanation (of the two things) is very different. He was present with the fathers, that he might be their guide according to the commandment of the Lord; he was with the angel as a minister. Whereupon it followeth that he was no private person to whom this injury was done, but it was done to the governance of God, when the people could be kept back, with the reverence of neither, from running headlong into wicked rebellion. We have already spoken of the angel. But the participle [λαλουντος] or which spake, hath a double meaning. For it may be understood either of the first vision, whereby Moses was called to redeem the people, or of that speech which God had with Moses, after they were come over the Red Sea. And because Christ declared both ways, that he was the author of their deliverance, it is no great matter whether we choose; yea, there is no let but that it may be extended unto both. For he which began to speak to Moses from the beginning, that he might send him into Egypt, did continue the tenor of his speech afterward, until the work was finished.

Which received lively oracles. Erasmus translated it lively speech; but those which are expert in the Greek tongue, they shall know that I have more truly translated the words of Stephen. For there is greater majesty in Oracles than in Speech, I speak only of the word; for I know that whatsoever proceedeth out of the mouth of God, the same is an oracle. Moreover, he purchaseth authority for the doctrine of Moses in these words, because he uttereth nothing but that which proceeded from God, Whereupon it followeth, that they did not so much rebel against Moses as against God; whereby their stubbornness “Ferrea improbitas,” their stubborn wickedness. is more discovered, And this is a general way to establish doctrine, when men teach nothing but that which is commanded them by God. For what man dare make Moses inferior to him, who (as the Spirit affirmeth) ought only to be believed for this cause, because he faithfully unfolded and delivered the doctrine which he had received of God? But some men may ask this question, Why he called the law a living speech? For this title seemeth to disagree much with the words of Paul, where he saith that the law is the ministry of death, and that it worketh death, and that it is the strength of sin, (1 Corinthians 3:7.) If you take lively speech for that which is effectual, and cannot be made frustrate by the contempt of men, there shall be no contrariety; but I interpret it as spoken actively, for that which maketh to live. “Vivifica,” vivifying. For seeing that the law is the perfect rule of godly and holy life, and it showeth the righteousness of God, it is counted, for good causes, the doctrine of life and salvation. And to this purpose serveth that solemn protestation of Moses, when he calleth heaven and earth to witness, that he hath set before them the way of death and life. In which sense the Lord himself complaineth, that his good law is broken, and his good commandments, whereof he had said, “He which shall do these things shall live in them,” (Ezekiel 20) Therefore the law hath life in itself. Yet if any man had liefer take living for that which is full of efficacy and strength, I will not greatly stand in contention.

And whereas it is called the ministry of death, that is accidental to it, because of the corrupt nature of man; for it doth not engender sin, but it findeth it in us. It offered life, but we, which are altogether corrupt, can have nothing but death by it. Therefore, it is deadly in respect of men alone. Though Stephen had respect unto a farther thing in this place; for he doth not only speak of the bare commandments, but comprehendeth all Moses’ doctrine, wherein the free promises are included, and so consequently, Christ himself, who is the only life and health of men. We must remember with what men Stephen had to do. They were such as were preposterously zealous of the law, who stayed only in the dead and deadly letter of the law; and, in the mean season, they raged against Stephen, because he sought Christ in the law, who is, indeed, the soul thereof. Therefore, by touching their perverse ignorance glancingly, he giveth them to understand that there is some greater and some more excellent thing hidden in the law than they have hitherto known. For as they were carnal, and content with an outward show, they sought no spiritual thing in it, yea, they would not so much as suffer the same to be showed them.

That he might give them to us. This serveth to refute the false accusation wherewith he was falsely burthened. For seeing he submitteth his neck to the yoke of the law, and professeth that he is one of Moses’ scholars, he is far from discrediting him amongst others. Yea, rather he turneth back the fault which was laid to his charge upon those which were the authors of the slander. That was, as it were, a common reproach for all the people, because the fathers would not obey the law. And therewithal he telleth them that Moses was appointed to be a prophet, not only for his time, but that his authority might be in force with the posterity, even when he was dead. For it is not meet that the doctrine of God should be extinguished together with ministers, or that it should be taken away. For what is more unlikely “Minus consentaneum,” less befitting. than that that should die whereby we have immortality? So must we think at this day. As the prophets and apostles spake unto the men of their time, so did they write unto us, and (that) the force of their doctrine is continual, because it hath rather God to be the author thereof than men. In the mean season, he teacheth that if any reject the word appointed for them, they reject the counsel of God.

39. They refused, and were turned away. He saith that the fathers rejected Moses; and he showeth the cause also, because they gave themselves rather unto the superstitions of Egypt; which was horrible, and more than blind fury, to desire the customs and ordinances of Egypt, where they had suffered such grievous things of late. He saith that they were turned away into Egypt in their hearts; not that they desired to return thither, (bodily,) but because they returned in mind unto those corruptions, which they ought not so much as to have remembered without great detestation and hatred. It is true, indeed, that the Jews did once speak of returning; but Stephen toucheth not that history now. Furthermore, he doth rather express their stubbornness, when he saith that they were turned away. For after that they had taken the right way, having God for their guide and governor, they start aside suddenly, as if a stubborn unbroken horse, not obeying his rider, should frowardly run backward.

40. Make us. Though the Jews be turned back divers ways, yet Stephen maketh choice of one notable example above all the rest, of their filthy and detestable treachery, to wit, when they made themselves a calf, that they might worship it instead of God. For there can no more filthy thing be invented “Nihil... fingi potest,” nothing can be imagined. than this their unthankfulness. They confess that they were delivered out of Egypt; neither do they deny that this was done by the grace of God and the ministry of Moses; yet, notwithstanding, they reject the author of so great goodness, together with the minister. And under what color? They pretend they cannot tell what is become of Moses. But they know full well that he is in the mount. They saw him with their eyes when he went up thither, until such time as the Lord took him unto himself, by compassing him about with a cloud. Again, they know that Moses is absent for their health’s sake, who had promised that he would return, and bring unto them the law which God should give. He bade them only be quiet a while. They raise mad uproars suddenly within a small time, and without any cause; yet to the end they may cover their madness with the color of some reason, they will have gods present with them, as if God had showed unto them no token of his presence hitherto; but his glory did appear daily in the cloud and pillar of fire. Therefore we see what haste they make to commit idolatry through wicked contempt of God, that I may, in the mean season, omit to declare how filthy and wicked their unthankfulness was, in that they had so soon forgotten those miracles which they ought to have remembered even until the end of the world. Therefore, by this one backsliding, it appeareth sufficiently what a stubborn and rebellious people they were.

Moreover, it was more expedient for the cause which Stephen had in hand, to recite this history of their rebellion than the other. “Quam alias referri,” than to refer to any other. For the people doth quite overthrow the worship of God; they refuse the doctrine of the law; they bring in a strange and profane religion. And this is a notable place, because it pointeth out the fountain from which all manner of superstitions did flow since the beginning, and especially what was the first beginning of making idols; to wit, because man, which is carnal, will, notwithstanding, have God present with him, according to the capacity of his flesh. This is the cause why men were so bold in all ages to make idols. “Tanta in fingendis idolis, hominum lascivia fuerit,” there was such wantonness in men in forming idols. And God doth, indeed, apply “Accommodat,” accommodate. himself to our rudeness thus far, that he showeth himself visible, after a sort, under figures; for there were many signs under the law to testify his presence, And he cometh down unto us, even at this day, by baptism and the supper, and also by the external preaching of the word. But men offend two manner of ways in this; for, first, being not content with the means which God hath appointed, they boldly get to themselves new means. This is no small fault, because their fingers itch always to have new inventions without keeping any mean, and so they are not afraid to pass the bounds which God hath appointed them. But there can be no true image of God, save that which he appointed. Therefore, what images soever are reigned and invented by man besides his word, they are false and corrupt.

There is also another vice no less intolerable, that as man’s mind conceiveth nothing of God but that which is gross and earthly, so it translateth all tokens of God’s presence unto the same grossness. Neither doth man delight in those idols only which he himself hath made, but also doth corrupt whatsoever God hath ordained, by wresting it unto a contrary end. God cometh down unto us, indeed, as I have already said, but to this end, that he may lift us up into heaven with him. But we, because we are wholly set upon the earth, will, in like sort, have him in the earth. By this means is his heavenly glory deformed, and that fulfilled altogether which the Israelites say here, Make us gods. For whosoever he be that doth not worship God spiritually, he maketh unto himself a new god; and yet if ye thoroughly weigh all things, the Israelites will not have a god made of set purpose by them, but they think rather that they have the true and eternal God under the shape of the golden calf. For they are ready to offer the appointed sacrifice, and they approve that with their consent which Aaron saith, that those are the gods by whom they were brought out of Egypt. But God pusseth not for those frivolous imaginations; but he complaineth that men put strange gods in his place, so soon as they depart even a very little from his word.

41. And they made a calf. We may easily gather by that which goeth before, why they were more delighted in that figure than in any other. For although Egypt did swarm with innumerable idols, yet it is well known that they made the greatest account of an ox. And whence is it that they are so desirous to have an idol, save only because they were turned back into Egypt, as Stephen hath already said? We must note the speech when he saith that they offered sacrifice to the idol. Aaron commandeth the people to assemble themselves together to worship God; they come all together. Therefore they testify that they mean nothing less [any thing rather] than to defraud God of his worship, howsoever they translate the same unto the calf; yea, rather, they are determined to worship God in the image of the calf. But because they forsook the true God, by making an idol, whatsoever followeth afterward it is judged to be given to the idol, because God refuseth all wicked worshipping. For it is not meet to account that as bestowed upon him which he hath not commanded; and because he forbids them expressly to erect any visible image unto him, that is mere sacrilege whatsoever is done afterward in honor thereof.

They rejoiced over the works. This speech is taken out of Isaiah, yet, out of the prophets, who, in like sort, upbraid unto the Jews that they were delighted in their own inventions. And surely it is wonderful madness, when men arrogate unto themselves anything in God’s matters. I take this rejoicing to be that solemn dancing whereof Moses speaketh, in the thirty-second chapter of Exodus. Yet Stephen toucheth a common vice, wherewith idolaters are infected. For although it be altogether unlawful for men to attempt anything in religion which God hath not appointed, yet do they invent everything unadvisedly, and setting light by the Word of God, they make choice of the works of their own hands; but Stephen showeth that while they take such pleasure in this liberty, they displease God so much the more. But if we will have God to allow our worship, we must abstain from the works of our hands, that is, from our own inventions; for all that which men invent of themselves is nothing else but sacrilegious profanation. The idol is properly so called reproachfully, as it were a thing nothing worth, because no reason doth suffer man to make God. “Deum... fabricari,” to fabricate a god.

Acts 7:42-43

42. And God turned himself, and gave them up to worship the host of heaven: as it is written in the book of the prophets, Have ye offered unto me slain beasts and sacrifices by the space of forty years in the wilderness, O ye house of Israel? 43. And ye took to you the tabernacle of Moloch, and the star of your god Remphan, and figures which ye made to worship them; therefore I will carry you away beyond Babylon.

Stephen will here declare that the Jews did never make an end of sinning, but that they wandered farther in their froward errors; so that that first fall of theirs was unto them as it were an entrance into a labyrinth. And this doth he assign unto the just vengeance of God, that after that time their madness grew so, that they gat for one idol infinity. This example teacheth us to be careful to follow the rule which God hath set down; because, so soon as we are turned even but a little aside from the same, we must needs be carried to and fro with divers dotings, we must needs be entangled in many superstitions, and be utterly drowned in the huge sink of errors; which punishment God in justice layeth upon men which refuse to obey his word. Therefore Stephen saith that God was turned away; which word imported as much as if he should say, that he turned his back. For he had fastened his eyes after a sort upon the people, when he showed his singular care which he took in governing them; being offended with their falling away, now he turneth his face another way.

We may also hereby gather that we can no otherwise follow the right way, save only when the Lord watcheth over us to govern us; but so soon as his face is turned away, we run by and by into errors. The Israelites were forsaken of God even then when they made the calf; but Stephen meant to express the greatness of the punishment, as if he should have said, that they were altogether cast off into a reprobate sense then; as Paul also teacheth, that those which gave not glory to God when he had showed himself unto them, were, by the just judgment of God, given up unto blindness and blockishness, and unto shameful lusts, (Romans 1:28.) Hereby it came to pass, that after that religion began to be corrupt, innumerable abominations succeeded a few superstitions, and gross monsters of idolatry came in place of light corruptions. For because men neglected the light which was set before them, they became altogether blockish by the just judgment of God, so that they had no more judgment than brute beasts. Idolatry surely is very fertile, that of one reigned god there should by and by come an hundred, that a thousand superstitions should flow from one. But this so great madness of men springeth hence, because God revengeth himself by delivering them to Satan; because, after he hath once in hand to govern us, there is no change in his part, but he is plucked away “Distrahitur,” torn asunder, withdrawn. from us by our rash lightness.

Have ye offered unto me slain beasts and sacrifices? This place is taken out of the fifth chapter of Amos, (Amos 5:25.) The speech which Stephen useth showeth that all the prophecies were gathered into one body; and Amos addeth, (after that he had inveighed against the idolatry and sundry sins of the people,) that this is no new evil, that the Jews are rebellious against God, because their fathers had fallen away from true godliness even in the wilderness. Furthermore, he denieth that they offered slain beasts to him, not because there were there no sacrifices at all, but because God refused their corrupt worship; like as he reproveth and chideth the people in Isaiah, because they honored him with no sacrifice,

“Thou,” (saith he,) “O Jacob, hast not called upon me, neither hast thou honored me with thy sacrifices, neither have I made thee serve in offering or incense. Thou hast not bought for me calamus, neither hast thou filled me with fatness. But thou hast been burdenous [burdensome] unto me in thy sins, and hast caused me to serve in thine iniquities,” (Isaiah 43:22.)

Assuredly the Jews did all these things daily, but God accepteth not the obedience of the wicked, neither doth he approve the same. Again, he abhorreth all that which is polluted with such mingle-mangles as are added. “Adventitiae mixturae,” adventitious mixtures. Thus doth Amos speak of the fathers which were revolts. “De patribus apostatis,” of the apostate fathers. That which is added forthwith may be referred either unto them or unto their posterity.

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 “Ad extermum,” to the extreme. 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 “Affinitatem,” its affinity to. 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 [τυπος]; is taken amongst the Grecians in good part. For the ceremonies which God appointed are called [τυποι]; notwithstanding the prophet condemneth expressly the figures [types] which the Jews had made. Why so? Because God will not be worshipped under a visible and external form. If any man object that he speaketh in this place of stars; that is true, I confess; but I stand only upon this, that although the prophet doth give their idols some honest name, yet doth he sharply condemn their corrupt worship; whereby the foolish and childish caviling of the Papists is refuted. Because they deny that those images which they worship are idols, they say, that that mad worship of theirs is, [εικονοδουλεια], or serving of images, and not [ειδολοδουλεια], or worshipping of idols. Seeing they mock God sophistically, there is no man that is endued even but with common understanding, which doth not see that they are more than ridiculous even in such toys. For although I move no question about the word, it is certain that the word [τυπος]; is more honorable than [εικων]. But those same [τυποι], or figures, are simply condemned in this place, which men make to themselves, not only [προς την λατρειαν], or that they may worship them, but [προς την προσκυνησιν], that is, that they may give them even any reverence at all. Therefore that filthy distinction falleth flat to the ground, wherein the Papists think they have a crafty starting-hole. “Effugium,” evasion.

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.

Acts 7:44-50

44. Our fathers had the testimony of witness in the wilderness, like as he had appointed, speaking to Moses, that he should make it according to the form which he had seen: 45. Which tabernacle our fathers which succeeded brought with Jesus into the possession of the Gentiles, which God drove out before the face of our fathers, until the days of David; 46. Who found favor before God, and desired that he might find a tabernacle for the God of Jacob. 47. But Solomon built him an house. 48. But the Most High dwelleth not in temples made with hands; as the prophet saith, 49. Heaven is My seat, and the earth is my footstool. What house will ye build for me? saith the Lord; or what place is it that ye should rest in? 50. Hath not my hand made all these things?

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. “Sine freno,” without a curb. 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; “Pro crasso suo ingenio nihil nisi terrenum et carnale apprehenderent,” in accordance with their gross disposition, they apprehend nothing but what was earthly and carnal. 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 [מד] (moed) signifieth, indeed, an appointed place and time, or an assembly of men; but the reason expressed in Moses showeth that there is another cause why it is so named. For in Moses this is oftentimes repeated, “I will meet with you there.” Therefore the tabernacle was consecrated by the covenant and the word of the Lord, and his voice was heard there continually, that it might be distinguished from all profane places.

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, “Archetypum,” archetype, model. 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 Exodus 25, (Exodus 25:40; Hebrews 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, “Primarium exemplar,” the primary pattern, the original model. which is nothing else but the spiritual truth.

45. Which they brought in. This serveth to increase the frowardness “Pervicaciam,” perverseness. 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 “Illius dignitas,” its dignity. 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, (1 Samuel 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, (2 Samuel 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,” (Psalm 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, (1 Kings 5:7.)

47. Solomon built. Stephen seemeth to gird Solomon glancingly “Videtur hic oblique Stephanus Solomonem perstringere,” Stephen here seemeth indirectly to rebuke Solomon. 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?” (1 Kings 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, (Isaiah 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 “Defuncti sunt,” performed. 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.

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,” (Psalm 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 “Neglecta pietate,” neglecting a piety, omitted. 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.

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, Psalm 1. 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.

Acts 7: 51-53

51. You stiff-necked, and of an uncircumcised heart and ears, ye have always resisted the Holy Ghost; as your fathers did, so do ye. 52. Which of the prophets have not your fathers persecuted? and they have slain those which foretold of the coming of the Just; of whom you are now made the betrayers and murderers: 53. Who have received the law in the dispositions of angels, and have not kept it.

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, (Exodus 32:9; 33:3,5.) 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, (Romans 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 “Contumaciter rejicient,” contumaciously reject. 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.

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. “Gravabant,” burdened, brought a charge against him, or threw obloquy on him. 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 “Hunc qui titulum sibi... arrogabant,” and arrogated this title to themselves. 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 “Aggregare,” to sum up, include. 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, (Romans 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.

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 “Apostata,” an apostate. 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, (Galatians 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. “Perfidiae,” perfidy. 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, (2 Corinthians 3.)

Acts 7:54-58

54. Furthermore, when they heard these things, they were cut asunder in their hearts, and they gnashed upon him with their teeth. 55. But forasmuch as he was full of the Holy Ghost, he looked up steadfastly into heaven, and saw the glory of God, and Jesus standing at the right hand of God; 56. And he said, Behold, I see the heavens open, and the Son of man standing at the right hand of God. And they cried with a loud voice, and stopped their ears; 57. And with one accord they ran upon him: 58. And having cast him out of the city, they stoned him.

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, “Infestis clamoribus,” hostile clamor. 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, (Luke 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, “Qui impiorum aures deliciis mulceri volunt, non tam respicere profectum,” who would pour soothing wrods into the ears of the wicked, look not so much to their profit. 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.

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 “Quorum perspicacia,” by their perspicacity. 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.

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 “Scissuram,” rent or opening. 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. “Apertam veritatis lucem,” the open light of truth. 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. “Ut videri posset ab eo,” that he might be seen by him. For we have already said, that Stephen’s eyes were so lifted up by the power of the Spirit, “Per fidem,” through faith, omitted. 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.

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. “Subito et intemperanter prosilire,” break out suddenly and intemperately.

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 “Martyrum probra,” the ignominy. 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, “In populo turbulento et prope indomito,” in a turbulent and almost untameable people, omitted. 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, “Ut mutuo confecti,” that having mutually destroyed each other. they might the sooner be overcome afterward.

Acts 7:58-61

And the witnesses laid down their clothes at a young man’s feet, named Saul. 59. And they stoned Stephen, calling on, and saying, Lord Jesus, receive my spirit. 60. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said thus, he fell on sleep. 61. And Saul consented [was consenting] to his death.

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. “Per eum non stetisse quominus in sensum reprobum conjectus, cum aliis periret,” that it was not owing to himself that he did not fall into a reprobate mind, and perish with the rest (of the Jews.) For who would not think that he was a desperate, [desperado,] who had infected his youth with such cruelty? “Tirocenio,” training. 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 “Animi magnitudo,” magnanimity. 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 “Secure,” securely. 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, “Non carnis nostrae sensu,” not by our carnal senses. 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, (Colossians 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 (Psalm 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 “Fortuito,” fortuitously. 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, “Ut quidam phrenetici delirant,” as some phrenzied persons rave. 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. “Un ejus fidem,” to his faith.

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 “A Christo,” by Christ, omitted. to do the same which Stephen did; “Quod autem Stephanum fecisse narrat Lucas,” which Luke relates that Stephen did. but because there is nothing more hard than so to forgive injuries, that we will wish well to those who would have us undone, (Matthew 5:43, 44;) 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 “Illustre documentum,” an illustrious proof. 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.

CHAPTER 8

In this history we may first see the state of the godly in this world, to wit, that they are like sheep appointed to be slain, as it is in the Psalm, (Psalm 44:22;) and especially when the Lord letteth loose the bridle to his enemies, that they may put that cruelty in execution which they have in mind conceived. Secondly, here is set down the end of persecutions, to wit, that they are so far from breaking off the course of the gospel, that they are rather made helps to further the same through the wonderful counsel of God. Like as it was a manifest miracle, that the scattering abroad, mentioned by Luke, gathered many unto the unity of faith who were estranged from God before. Now, let us consider every thing in order.

Acts 8:1-4

1. And at that day there was great persecution raised against the church which was at Jerusalem. Therefore they were all scattered abroad throughout all regions of Judea and Samaria, except the apostles. 2. And religious men dressed Stephen together, and they mourned sore for him. 3. But Saul made havock of the church, and, entering into houses, and drawing thence men and women, he cast them into prison. 4. And they being dispersed, did go about preaching the word of God.

CHAPTER 7

Ac 7:1-60. Defense and Martyrdom of Stephen.

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.

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.

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.

6-8. four hundred years--using round numbers, as in Ge 15:13, 16 (see on Ga 3:17).

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.

17. But when--rather, "as."

the time of the promise--that is, for its fulfilment.

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!

20-22. In which time--of deepest depression.

Moses was born--the destined deliverer.

exceeding fair--literally, "fair to God" (Margin), or, perhaps, divinely "fair" (see on He 11:23).

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.

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.

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.

30-34. an angel of the Lord--rather, "the Angel of the Covenant," who immediately calls Himself Jehovah (Compare Ac 7:38).

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).

42-50. gave them up--judicially.

as ... written in the book of the prophets--the twelve minor prophets, reckoned as one: the passage is from Am 5:25.

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].

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.

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!

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.

59-60. calling upon God and saying, Lord Jesus, &c.--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 Ac 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.

Lord Jesus, receive my spirit--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).

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.

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).

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

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.

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.

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.

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.

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.

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).

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.

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.

Which knew not Joseph - That is, did not approve of him, of his mode of governing the kingdom, nor of his people, nor of his God. See the note on Exo 1:8.

The same dealt subtilty - Οὑτος κατασοφισαμενος, A word borrowed from the Septuagint, who thus translate the Hebrew נהחכמה לו nithchokmah lo, let us deal wisely with it, i.e. with cunning and deceit, as the Greek word implies; and which is evidently intended by the Hebrew. See Gen 27:35, Thy brother came with subtilty, which the Targumist explains by בחוכמא be-chokma, with wisdom, that is, cunning and deceit. For this the Egyptians were so remarkable that αιγυπτιαζειν, to Egyptize, signified to act cunningly, and to use wicked devices. Hence the Jews compared them to foxes; and it is of them that Canticles, Sol 2:15, is understood by the rabbins: Take us the little foxes which spoil our vines; destroy the Egyptians, who, having slain our male children, sought to destroy the name of Israel from the face of the earth.

To the end they might not live - Might not grow up and propagate, and thus build up the Hebrew nation.

Moses - was exceeding fair - ΑϚειος τῳ Θεῳ, Was fair to God, i.e. was divinely beautiful. See the note on Exo 2:2.

In all the wisdom of the Egyptians - Who were, at that time, the most intelligent and best instructed people in the universe. Philo says, Moses was taught arithmetic, geometry, poetry, music, medicine, and the knowledge of hieroglyphics. In Sohar Cadash, fol. 46, it is said, "that, of the ten portions of wisdom which came into the world, the Egyptians had nine, and that all the inhabitants of the earth had only the remaining portion." Much of the same nature may be seen in the rabbins, though they apply the term wisdom here to magic.

Was mighty in words and in deeds - This may refer to the glorious doctrines he taught, and the miracles he wrought in Egypt. Josephus Ant. lib. ii. cap. 10, sect. 1, gives an account of his being general of an Egyptian army, defeating the Ethiopians, who had invaded Egypt, driving them back into their own country, and taking Saba their capital, which was afterwards called Meroe. But this, like many other tales of the same writer, is worthy of little credit.

Phoenix says the same of Achilles: - Μυθων τε ῥητηρ' εμεναι, πρηκτηρα τε εργων.

Il. ix. v. 443.

Not only an orator of words, but a performer of deeds.

When he was full forty years old - This was a general tradition among the Jews: "Moses was forty years in Pharaoh's court, forty years in Midian, and forty years he served Israel."

To visit his brethren - Probably on the ground of trying to deliver them from their oppressive bondage. This desire seems to have been early infused into his mind by the Spirit of God; and the effect of this desire to deliver his oppressed countrymen was his refusing to be called the son of Pharaoh's daughter - see Heb 11:24, and thus renouncing all right to the Egyptian crown, choosing rather to endure addiction with the people of God than enjoy the pleasures of sin for a season.

Smote the Egyptian - See this explained, Exo 2:11, Exo 2:12 (note).

He supposed his brethren would have understood, etc. - He probably imagined that, as he felt from the Divine influence he was appointed to be their deliverer, they would have his Divine appointment signified to them in a similar way; and the act of justice which he now did in behalf of his oppressed countryman would be sufficient to show them that he was now ready to enter upon his office, if they were willing to concur.

Unto them as they strove - Two Hebrews, See on Exo 2:13 (note), etc.

In a flame of fire in a bush - See this and the following verses largely explained in the notes on Exo 3:1-8 (note).

He brought them out, after that he had showed wonders, etc. - Thus the very person whom they had rejected, and, in effect, delivered up into the hands of Pharaoh that he might be slain, was the person alone by whom they were redeemed from their Egyptian bondage. And does not St. Stephen plainly say by this, that the very person, Jesus Christ, whom they had rejected and delivered up into the hands of Pilate to be crucified, was the person alone by whom they could be delivered out of their spiritual bondage, and made partakers of the inheritance among the saints in light? No doubt they felt that this was the drift of his speech.

This is that Moses, which said - A prophet, etc. - This very Moses, so highly esteemed and honored by God, announced that very prophet whom ye have lately put to death. See the observations at Deu 18:22 (note).

With the angel which spake to him - Stephen shows that Moses received the law by the ministry of angels; and that he was only a mediator between the angel of God and them.

The lively oracles - Λογια ζωντα, The living oracles. The doctrines of life, those doctrines - obedience to which entitled them, by the promise of God, to a long life upon earth, which spoke to them of that spiritual life which every true believer has in union with his God, and promised that eternal life which those who are faithful unto death shall enjoy with him in the realms of glory.

The Greek word λογιον, which we translate oracle, signifies a Divine revelation, a communication from God himself, and is here applied to the Mosaic law; to the Old Testament in general, Rom 3:2; Heb 5:12; and to Divine revelation in general, 1Pet 4:11.

In their hearts turned back again into Egypt - Became idolaters, and preferred their Egyptian bondage and their idolatry to the promised land and the pure worship of God. See the whole of these transactions explained at large in the notes on Exodus 32:1-35 (note).

Then God turned, and gave them up, etc. - He left them to themselves, and then they deified and worshipped the sun, moon, planets, and principal stars.

In the book of the prophets - As this quotation is found in Amos, Amo 5:25, by the book of the prophets is meant the twelve minor prophets, which, in the ancient Jewish division of the sacred writings, formed only one book.

Have ye offered to me slain beasts - It is certain that the Israelites did offer various sacrifices to God, while in the wilderness; and it is as certain that they scarcely ever did it with an upright heart. They were idolatrous, either in heart or act, in almost all their religious services; these were therefore so very imperfect that they were counted for nothing in the sight of God; for this seems to be strongly implied in the question here asked, Have ye offered to Me (exclusively and with an upright heart) slain beasts and sacrifices by the space of forty years? On the contrary, these forty years were little else than a tissue of rebellion and idolatry.

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 ונסאתם את סכות מלככם venasatem eth Siccuth malkekem, ye took Sikuth your king, (instead of ye took up the tabernacle of your Molek), as some have done. The place is indeed very obscure, and the two texts do not tend to cast light on each other. The rabbins say siccuth, which we translate tabernacle, is the name of an idol. Molech is generally understood to mean the sun; and several persons of good judgment think that by Remphan or Raiphan is meant the planet Saturn, which the Copts call Ῥηφαν, Rephan. It will be seen above that instead of Remphan, or, as some of the best MSS. have it, Rephan, the Hebrew text has כיון Chiun, which might possibly be a corruption of ריפן Reiphan, as it would be very easy to mistake the כ caph for ר resh, and the vau shurek ו for פ pe. This emendation would bring the Hebrew, Septuagint, and the text of Luke, nearer together; but there is no authority either from MSS. or versions for this correction: however, as Chiun is mentioned in no other place, though Molech often occurs, it is the more likely that there might have been some very early mistake in the text, and that the Septuagint has preserved the true reading.

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, צלמיכם tsalmeycem, your tselems, τους τυπους, the types or simulachres of your gods. See the note on Gen 31:19. Many of those small portable images are now in my own collection, all of copper or brass; some of them the identical penates of the ancient Romans, and others the offspring of the Hindoo idolatry; they are from an ounce weight to half a pound. Such images as these I suppose the idolatrous Israelites, in imitation of their neighbors, the Moabites, Ammonites, etc., to have carried about with them; and to such the prophet appears to me unquestionably to allude.

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 2Kgs 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.

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.

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.

Brought in with Jesus - That is, with Joshua, whom the Greek version, quoted by St. Stephen, always writes Ιησους, Jesus, but which should constantly be written Joshua in such cases as the present, in order to avoid ambiguity and confusion.

Possession of the Gentiles - Των εθνων, of the heathens, whom Joshua conquered, and gave their land to the children of Israel.

Desired to find a tabernacle - This was in David's heart, and it met with the Divine approbation: see 2Sam 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.

The Most High dwelleth not in temples made with hands - Here St. Stephen evidently refers to Solomon's speech, 1Kgs 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.

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 is the house that ye build unto me? And where is the place of my rest, etc., with which the quotation by Stephen agrees.

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.

Ye stiff-necked - Σκληροτραχηλοι. A metaphor taken from untoward oxen, who cannot be broken into the yoke; and whose strong necks cannot be bended to the right or the left.

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."

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.

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.

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.

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.

The coming of the Just One - Του δικαιου, Meaning Jesus Christ; emphatically called the just or righteous person, not only because of the unspotted integrity of his heart and life, but because of his plenary acquittal, when tried at the tribunal of Pilate: I find no fault at all in him. The mention of this circumstance served greatly to aggravate their guilt. The character of Just One is applied to our Lord in three other places of Scripture: Act 3:14; Act 22:14; and Jam 5:6.

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.

By the disposition of angels - Εις διαταγας αγγελων. After all that has been said on this difficult passage, perhaps the simple meaning is, that there were ranks, διαταγαι, of angels attending on the Divine Majesty when he gave the law: a circumstance which must have added greatly to the grandeur and solemnity of the occasion; and to this Psa 68:17 seems to me most evidently to allude: The chariots of God are twenty thousand, even many thousands of angels: the Lord is among them as in Sinai, in the holy place. It was not then by the mouths nor by the hands of angels, as prime agents, that Moses, and through him the people, received the law; but God himself gave it, accompanied with many thousands of those glorious beings. As it is probable they might be assisting in this most glorious solemnity, therefore St. Paul might say, Gal 3:19, that it was ordained by angels, διαταγεις δι' αγγελων, in the hand of a Mediator. And as they were the only persons that could appear, for no man hath seen God at any time, therefore the apostle might say farther, (if indeed he refers to the same transaction, see the note there), the word spoken by angels was steadfast, Heb 2:2. But the circumstances of this case are not sufficiently plain to lead to the knowledge of what was done by the angels in this most wonderful transaction; only we learn, from the use made of this circumstance by St. Stephen, that it added much to the enormity of their transgression, that they did not keep a law, in dispensing of which the ministry of angels had been employed. Some think Moses, Aaron, and Joshua are the angels here intended; and others think that the fire, light, darkness, cloud and thick darkness were the angels which Jehovah used on this occasion, and to which St. Stephen refers; but neither of these senses appears sufficiently natural, and particularly the latter.

They were cut to the heart - Διεπριοντο, They were sawn through. See the note on Act 5:33.

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.

Saw the glory of God - The Shekinah, the splendor or manifestation of the Divine Majesty.

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.

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.

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.

The witnesses laid down their clothes - To illustrate this whole transaction, see the observations at the end of this chapter.

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.

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!

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.

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 εκοιμηθη, fell asleep, one MS. adds, εν ειρηνῃ, in peace; and the Vulgate has, in Domino, in the Lord. Both these readings are true, as to the state of St. Stephen; but I believe neither of them was written by St. Luke.

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. יהוה YeHoVaH. Hence it is that although they oftentimes accused our Savior as a blasphemer, yet he was not condemned for this, but because he used witchcraft and deceived Israel, and seduced them into apostasy. And those are reckoned among persons that are to be stoned: He that evilly persuades; and he that draws into apostasy; and he that is a conjuror. "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 μαρτυρ implies; the person who, at the evident risk and ultimate loss of his life, bears testimony to Truth. This honor, however, may be fairly contested, and the palm at least divided between him and John the Baptist. The martyrdom of Stephen, and the spirit in which he suffered, have been an honor to the cause for which he cheerfully gave up his life, for eighteen hundred years. While Christianity endures, (and it will endure till time is swallowed up in eternity), the martyrdom of Stephen will be the model, as it has been, for all martyrs, and a cause of triumph to the Church of God.

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.

And he said - St. Stephen had been accused of blasphemy against Moses, and even against God; and of speaking against the temple and the law, threatening that Jesus would destroy the one, and change the other. In answer to this accusation, rehearsing as it were the articles of his historical creed, he speaks of God with high reverence, and a grateful sense of a long series of acts of goodness to the Israelites, and of Moses with great respect, on account of his important and honourable employments under God: of the temple with regard, as being built to the honour of God; yet not with such superstition as the Jews; putting them in mind, that no temple could comprehend God. And he was going on, no doubt, when he was interrupted by their clamour, to speak to the last point, the destruction of the temple, and the change of the law by Christ. Men, brethren, and fathers, hearken - The sum of his discourse is this: I acknowledge the glory of God revealed to the fathers, ver. 2; Ac 7:2 the calling of Moses, ver. 34, 7:34 &c; the dignity of the law, verses 8,38,44 Ac 7:8,38,44; the holiness of this place, verses 7,45,47. Ac 7:7,45,47 And indeed the law is more ancient than the temple; the promise more ancient than the law. For God showed himself the God of Abraham, Isaac, Jacob, and their children freely, ver. 2, &c; 9, &c; 17,&c; 32,34,35; Ac 7:2,9,17,32,34,35 and they showed faith and obedience to God, ver. 4, 20, &c, 23, Ac 7:4,20,23 particularly by their regard for the law, ver. 8, Ac 7:8 and the promised land, ver. 16. 7:16 Meantime, God never confined his presence to this one place or to the observers of the law. For he hath been acceptably worshipped before the law was given, or the temple built, and out of this land, ver. 2, 9, 33, 44. Ac 7:2,9,33,44 And that our fathers and their posterity were not tied down to this land, their various sojournings, ver. 4, &c; 14, 29, 44, Ac 7:4,14,29,44 and exile, ver. 43, show. Ac 7:43 But you and your fathers have always been evil, ver. 9; Ac 7:9 have withstood Moses, ver. 25, &c, 39, &c; Ac 7:25,39 have despised the land, ver. 39, Ac 7:39 forsaken God, ver. 40, &c, Ac 7:40 superstitiously honoured the temple, ver. 48, Ac 7:48 resisted God and his Spirit, ver 50, Ac 7:50 killed the prophets and the Messiah himself, ver. 51, Ac 7:51 and kept not the law for which ye contend, ver. 53. Ac 7:53 Therefore God is not bound to you; much less to you alone. And truly this solemn testimony of Stephen is most worthy of his character, as a man full of the Holy Ghost, and of faith and power: in which, though he does not advance so many regular propositions, contradictory to those of his adversaries, yet he closely and nervously answers them all. Nor can we doubt but he would, from these premises, have drawn inferences touching the destruction of the temple, the abrogation of the Mosaic law, the punishment of that rebellious people; and above all, touching Jesus of Nazareth, the true Messiah, had not his discourse been interrupted by the clamours of the multitude, stopping their ears, and rushing upon him. Men, brethren, and fathers - All who are here present, whether ye are my equals in years, or of more advanced age. The word which in this and in many other places is rendered men is a mere expletive. The God of glory - The glorious God, appeared to Abraham before he dwelt in Haran - Therefore Abraham knew God, long before he was in this land. Gen 12:1.

Which I will show thee - Abraham knew not where he went.

After his father was dead - While Terah lived, Abraham lived partly with him, partly in Canaan: but after he died, altogether in Canaan.

No, not to set his foot on - For the field mentioned, Ac 7:16, he did not receive by a Divine donation, but bought it; even thereby showing that he was a stranger in the land.

Gen 15:13.

They shall serve me - Not the Egyptians.

And so he begat Isaac - After the covenant was given, of which circumcision was the seal. Gen 17:10.

But God was with him - Though he was not in this land. Gen 37:28.

Sent our fathers first - Without Benjamin.

Seventy - five souls - So the seventy interpreters, (whom St. Stephen follows,) one son and a grandson of Manasseh, and three children of Ephraim, being added to the seventy persons mentioned Gen 46:27.

And were carried over to Shechem - It seems that St. Stephen, rapidly running over so many circumstances of history, has not leisure (nor was it needful where they were so well known) to recite them all distinctly. Therefore he here contracts into one, two different sepulchres, places, and purchases, so as in the former history, to name the buyer, omitting the seller, in the latter, to name the seller, omitting the buyer. Abraham bought a burying place of the children of Heth, Gen. xxiii. Gen 23:1 - 20 There Jacob was buried. Jacob bought a field of the children of Hamor. There Joseph was buried. You see here, how St. Stephen contracts these two purchases into one. This concise manner of speaking, strange as it seems to us, was common among the Hebrews; particularly, when in a case notoriously known, the speaker mentioned but part of the story, and left the rest, which would have interrupted the current of his discourse, to be supplied in the mind of the hearer. And laid in the sepulchre that Abraham bought - The first land which these strangers bought was for a sepulchre. They sought for a country in heaven. Perhaps the whole sentence might be rendered thus: So Jacob went down into Egypt and died, he and our fathers, and were carried over to Shechem, and laid by the sons (that is, decendants) of Hamor, the father of Shechem, in the sepulchre that Abraham bought for a sum of money.

Exod 1:7.

Another king - Probably of another family.

Exposed - Cast out to perish by hunger or wild beasts.

In which time - A sad but a seasonable time. Exod 2:2.

Pharaoh's daughter took him up - By which means, being designed for a kingdom, he had all those advantages of education, which he could not have had, if he had not been exposed.

In all the wisdom of the Egyptians - Which was then celebrated in all the world, and for many ages after. And mighty in words - Deep, solid, weighty, though not of a ready utterance.

It came into his heart - Probably by an impulse from God.

Seeing one wronged - Probably by one of the task masters.

They understood it not - Such was their stupidity and sloth; which made him afterward unwilling to go to them.

He showed himself - Of his own accord, unexpectedly.

Who appointed thee - "Under the presence of the want of a call by man, the instruments of God are often rejected."

The angel - The Son of God; as appears from his styling himself Jehovah. In a flame of fire - Signifying the majesty of God then present. Exod 3:2.

Then said the Lord, Loose thy shoes - An ancient token of reverence; for the place is holy ground - The holiness of places depends on the peculiar presence of God there.

This Moses whom they refused - Namely, forty years before. Probably, not they, but their fathers did it, and God imputes it to them. So God frequently imputes the sins of the fathers to those of their children who are of the same spirit. Him did God send to be a deliverer - Which is much more than a judge; by the hand of - That is, by means of the angel - This angel who spoke to Moses on Mount Sinai expressly called himself Jehovah, a name which cannot, without the highest presumption, be assumed by any created angel, since he whose name alone is Jehovah, is the Most High over all the earth, Psalm lxxxiii, 18. Psa 83:18. It was therefore the Son of God who delivered the law to Moses, under the character of Jehovah, and who is here spoken of as the angel of the covenant, in respect of his mediatorial office.

The Lord will raise you up a prophet - St. Stephen here shows that there is no opposition between Moses and Christ. Deut 18:15

This is he - Moses. With the angel, and with our fathers - As a mediator between them. Who received the living oracles - Every period beginning with, And the Lord said unto Moses, is properly an oracle. But the oracles here intended are chiefly the ten commandments. These are termed living, because all the word of God, applied by his Spirit, is living and powerful, Heb 4:12, enlightening the eyes, rejoicing the heart, converting the soul, raising the dead. Exod 19:3.

Make us gods to go before us - Back into Egypt. Exod 32:1.

And they made a calf - In imitation of Apis, the Egyptian god: and rejoiced in the works of their hands - In the god they had made.

God turned - From them in anger; and gave them up - Frequently from the time of the golden calf, to the time of Amos, and afterward. The host of heaven - The stars are called an army or host, because of their number, order, and powerful influence. In the book of the prophets - Of the twelve prophets, which the Jews always wrote together in one book. Have ye offered - The passage of Amos referred to, chap. v, 25, &c, Amos 5:25 consists of two parts; of which the former confirms ver. 41, Ac 7:41,42 of the sin of the people; the latter the beginning of ver. 42, concerning their punishment. Have ye offered to me - They had offered many sacrifices; but God did not accept them as offered to him, because they sacrificed to idols also; and did not sacrifice to him with an upright heart. Amos 5:25.

Ye took up - Probably not long after the golden calf: but secretly; else Moses would have mentioned it. The shrine - 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. And I will carry you beyond Babylon - That is, beyond Damascus (which is the word in Amos) and Babylon. This was fulfilled by the king of Assyria, 2Kings 17:6.

Our fathers had the tabernacle of the testimony - 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. The tabernacle of the testimony - according to the model which he had seen - When he was caught up in the visions of God on the mount.

Which our fathers having received - 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. Josh 3:14.

Who petitioned to find a habitation for the God of Jacob - 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.

Yet the Most High inhabiteth not temples made with hands - As Solomon declared at the very dedication of the temple, 1Ki 8:27. The Most High - Whom as such no building can contain. Isaiah 66:1.

What is the place of my rest? - Have I need to rest?

Ye stiff necked - Not bowing the neck to God's yoke; and uncircumcised in heart - So they showed themselves, ver. 54; Act 7:54 and ears - As they showed, ver. 57. Act 7:57 So far were they from receiving the word of God into their hearts, that they would not hear it even with their ears. Ye - 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.

Who have received the law by the administration of angels - God, when he gave the law on Mount Sinai, was attended with thousands of his angels, Gal 3:19; Psa 68:17.

But he looking steadfastly up to heaven, saw the glory of God - 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.

I see the Son of man standing - As if it were just ready to receive him. Otherwise he is said to sit at the right hand of God.

They rushed upon him - Before any sentence passed.

The witnesses laid down their clothes at the feet of a young man, whose name was Saul - 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.

And they stoned Stephen, invoking and saying, Lord Jesus, receive my spirit - 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.

THen said the high priest , Are these things so?

Who was resolved to condemn any, right or wrong, that should profess Christ, as appears Iohn 9.22.

That he might seem just, he gives him a kind of liberty to answer for himself; not to defend his Doctrine, but to know out of his own mouth, whether he Preached it, or no.

2 And he said, Men , brethren, and fathers hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran,

To take away any prejudice they might have conceived against him; and to recommend, not his person so much, as his Doctrine to them; he calls them Brethren, 1. As hoping in the same promises with them. 2. Observing the same Law. 3. Worshipping the same God.

A word of respect (especially) the elder amongst them, or his Judges: thus the Roman Senators were called Fathers, and Magistrates ought to be reverenced as the Fathers of their Countrey.

Who is also called. Psal. 24.7. The King of glory, from whom all glory descends to Angels or Men. By this and what follows, St. Stephen would shew that he honoured the true God, and thought respectfully of the Law, the Temple, and the Patriarchs, whom he was accused to contemn and disgrace.

He names Abraham, because he was accounted the first Father, and Patriarch of the Iews, and had the first clear promise, that the Messiah should come of his Seed.

Mesopotamia is sometimes taken strictly for that Countrey, which lies betwixt the two Rivers, Tigris and Euphrates, from whence it had its name; sometimes more largely, including Chalde, and so 'tis taken here.

A City of the Parthians, in the borders of Mesopotamia, towards the Land of Canaan.

3 And said unto him , Get thee out of thy countrey, and from thy kindred, and come into the land which I shall shew thee.

This command given unto Abraham, we read of, Gen. 12.1, 5, 6. and is here the rather spoken of by St. Stephen, to prove that Abraham was in the favour of God, and did truly serve him, before he ever saw the Land of Canaan, and before the ceremonial Law was given by Moses, and much more before the Temple was built; and therefore it could not be blasphemy in him, to hold that God might be served without those ceremonies, and worshipped elsewhere than in Ierusalem.

This was the glory of Abrahams faith, that it submitted absolutely to God, and enabled Abraham to go he knew not whither, Hebr. 11.8. for God did not so much as name the place he would have him go unto.

4 Then came he out of the land of the Chaldeans, and dwelt in Charran: And from thence, when his father was dead, he removed him into this land wherein ye now dwell.

Abraham had as great a love to his kindred and native Countrey, as others have; but he had a greater faith, which made him yield to Gods call and command, and follow from place to place the will of God, who is said here to have removed Abraham, and does chuse the Inheritance and habitation for his people, Psal. 47.4.

Marginal references: Gen. 11.31

5 And he gave him none inheritance in it, no not so much as to set his foot on ; yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child.

'Tis true that Abraham had a field, and the Cave of Machpelah, Gen. 23.9. but that was of no use to Abraham whilst alive, but to bury him in when dead; besides, it was not as an inheritance by Gods gift, but it was purchased with his money.

Whereby the least parcel of ground is meant; hence St. Stephen would prove, that Abrahams happiness, and theirs too, if they rightly understood it, did not depend upon the enjoyment of that place and Countrey.

Faith met with a double difficulty, not onely Abraham must believe he should have all that Countrey given him for an inheritance, in which he had not a foot of land, but he must also believe, that it should be his seeds after him, when as he had no children; but thus faith is the evidence of things not seen, Hebr. 11.1.

Marginal references: Gen. 12.7▪ and 13.15.

6 And God spake on this wise, That his seed should sojourn in a strange land, and that they should bring them into bondage, and intreat them evil four hundred years▪

As men which dwell in houses that are not their own; which seem to contradict the promise mentioned in the foregoing verse; but it is onely to make Abraham the more believe against hope, in hope, as 'tis said, Rom. 4.18. tho there were never so many difficulties more, for what God hath promised, faith would overcome them all.

This very space of four hundred yea[illegible: 2 letters], is also mentioned, Gen. 15.13, 16. Which is thus computed, from the birth of Isaac (the promised seed) to the birth of Iacob, sixty years; from Iacobs birth, to his going into Egypt, one hundred and thirty years, from thence to their deliverance out of Egypt, two hundred and ten years; this period is accounted, Exod. 12.40, 41. to be four hundred and thirty years; which also St. Paul reckons by, Gal. 3.17. but then thirty years is added unto the account, being the space of time betwixt the first promise made unto Abraham of this seed, and the birth of Isaac, in whom the promise was to be fulfilled: St. Stephen here reckoning onely from the birth of Isaac.

7 And the nation to whom they shall be in bondage, will I judge, said God: And after that shall they come forth, and serve me in this place.

Or punish; and so the Egyptians were punished, not by humane means, but by Divine power, and with Gods own immediate hand, and that in the fulness of time, the very night in which Gods promise was to take effect: and therefore 'tis a night to be much observed, Exod. 12.42. as shewing, that the Sabbath of his people, and the destruction of his enemies slumber not, 2 Pet. 2.3.

In Mount Horeb. The reason why God delivers his people is, that they may serve him, as Luke 1.74, 75. and so long as God hath any work for them to do in this World, he will preserve and deliver them.

Marginal references: Exod. [illegible: 1 letter].12.

8 And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcisied him the eighth day: and Isaac begat Jacob, and Jacob begat the twelve patriarchs.

Abraham, of whom he was speaking.

Of which Covenant, Circumcision was the sign and seal, by which on the part of Abraham and his seed, it was stipulated, that they should put off all carnal affections,

after the promise: so that the promises were not given for Isaacs sake; but Isaac was given for the promise sake: which made these things more fit to represent Gospel grace, which St. Stephen was Preaching of.

The heads of the Tribes, from whom they were denominated. Of this Genealogy, see Matth. 1.1, 2, &c. and the History of it in Genesis.

Marginal references: Gen. 17.9, 10.; Gen. 21.2, 3, 4.; Gen. 25.26.; Gen. 29.31, &c. and 30.5. and 35.23.

9 And the patriarchs moved with envy, sold Joseph into Egypt a: but God was with him.

Enraged; the holy Martyr accommodates his apology so, as that they may ye[illegible: 1 letter] have occasion to reflect on themselves:

for as they had sold our Saviour unto strangers, so had their Fathers sold Ioseph.

To favour, and bless him; for Gods presence brings all good along with it: with this he comforts himself and others; that it was not without example or precedent that God should be with such whom their persecutors could not endure.

Marginal references: Gen. 37.4, 28. Psal. 105.17.

10 And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governour over Egypt, and all [illegible: 1 letter]his house.

The effect of Gods presence with him, which to his people is always in an especial manner, not onely as he is with all other Creatures; but as the Soul is with the Body, most effectually, so is God with them.

Thus God brought Daniel into favour, Dan. 1.9. and hath all hearts in his hands.

Marginal references: Gen. 41.37.

11 Now there came a dearth over all the land of Egypt and Canaan, and great affliction; and our fathers found no sustenance.

This is mentioned, Gen. 41.54, &c.

As seldome any mischief comes alone: Rapine, and many diseases follow Famine.

Any course dyet, grass or herbs.

12 But when Jacob heard that there was corn in Egypt, he sent out our fathers first.

The history is known, Gen 42.1.

Our Progenitors, Iacobs Sons, from whom we are descended.

13 And at the second time Joseph was made known to his brethren; and Josephs kindred was made known unto Pharaoh.

Upon their second coming into Egypt, Gen. 45.3, 4, 16. Ioseph made himself known unto them.

For the continuance of their sustenance, and fulfilling of what was foretold.

14 Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls.

His affinity, and not consanguinity onely, which may be the reason why, tho in Gen. 46.26. it is said, that all the souls that came with Iacob into Egypt, were sixty six. (it being then added, they were all such as came out of his loyns) yet it is said▪ they were seventy persons, Gen. 46.27. Iacob, Ioseph, and Iosephs two sons (who were also of the promised seed) being added unto the number. In this account of St. Stephen, his Sons wives might be added, which make up seventy five. [illegible: 1 letter]here are other accounts of this difference; but it is not of any consequence as to faith and holy living, which are onely necessary unto Salvation: the wonderful increase to so many hundred thousands of men, besides children, spoken of Exod. 12.37. notwithstanding the barbarous cruelty of the Egyptians, is to be admired.

The nobler and better part by which they are numbred, and according unto which they are esteemed by God.

Marginal references: Deut. 10.22.

15 So Jacob went down into Egypt , and died, he, and our fathers.

Which St. Stephen puts them in mind of, the rather that he might insinuate, No Countrey, nor Place, nor Temple were so necessary, but that notwithstanding (they had none of them) their fore-fathers did live and die in the fear and favour of God, altho in Egypt, out of the promised Land, &c.

Marginal references: Gen. 46.[illegible: 2 letters]; Gen. 49.[illegible: 2 letters]

16 And were carried over into Sichem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emor the father of Sichem.

That they carried Ioseph to bury him in Canaan, according to the oath he made them take, Gen 50.25. i[illegible: 1 letter] certain, and that this was desired to be done for him out of faith, Hebr. 11.22. but it is not so certain, (unless this pl[illegible: 1 letter]ce be so [illegible: 1 letter]nderstood) that the rest of the Patriarchs were so translated after their death: yet it is very likely; fo[illegible: 1 letter] first, they had as much reason to desire it, as Ioseph h[illegible: 1 letter]d; they believed the same promises, and had an interest in that Land as well as he. Secondly, Their posterity bare the same respect unto them, that Iosephs Family did to him. Thirdly, It seems alike reasonable, that none of those twelve Heirs to the Land of Canaan, should be left in the Land of bondage.

This place is acknowledged to be most difficult, and the difficulties are better not to be mentioned, than ill solved; which the nature of these notes (not to mention other reasons) might occasion: whosoever will consider the intended shortness of the story, with the usual Idioms of the Hebrew Language, from which it was deduced, may take this as a Paraphrase upon the whole Verse: And Iacob, and our fathers died, and were removed to Sichem, and were laid in Sepulchres, in that which Abraham bought for money, and in that that was bought for the Sons of Emor, the Father of Sichem. Dr. Lightfoot, in locum.

Marginal references: Exod. 13 [illegible: 1 letter] Josh. 24 3[illegible: 1 letter]; Gen. 23.[illegible: 2 letters] and 33.19.

17 But when the time of the promise drew nigh, which God had sworn to Abraham , the people grew and multiplied in Egypt.

Of the fulfilling of the promise; either of the increase of his seed, or of their deliverance out of Bondage, for both were promised, Gen 22.17. tho at that very time there were the greatest endeavours to hinder either, when God accomplished both.

Marginal references: Exo. 1.7, [illegible: 2 letters] Psal. 10[illegible: 1 letter].2[illegible: 1 letter]

18 Till another King arose, which knew not Joseph.

These words, are taken from the Septuagint, Exod. 1.8.

19 The same dealt subtilly with our kindred, and evil intreated our fathers, so that they cast out their young children, to the end they might not live.

Pharaoh resolves to deal (as he thought) wisely, Exod. 1.10. and 'tis acknowledged, that the Egyptians dealt subtilly with them, Psal. 105.25. For they do not at once destroy them, which might have been hazardous, (the Israelites being so numerous) neither could Egypt well spare at once so many Inhabitants; (too great and sudden evacuations, cause swoonings) but they endeavour their ruine by degrees, 1. Wasting them by hard labours. 2. Commanding the Midwifes privately to kill their Males. 3.

Casting out, or exposing any whom they found spared. Yet this people, attempted upon by so many secret and open means to bring them to destruction, God did preserve, and so he will his Church, (which they did typifie) ma[illegible: 1 letter]gre all the endeavours, the most potent malice can use against it.

Marginal references: Exod. 1.2[illegible: 1 letter]

20 In which time Moses was born, and was u exceeding fair, and nourished up in his fathers house three months:

Or fair to God; which tho some understand of the inward beauty of the mind, (which is indeed the most admirable) yet in this place there is no more to be understood by it, than the wonderful beauty of his Body, which God bestowed in an extraordinary measure upon him, that it might be a means to attract the care and pity of Pharaoh's Daughter, as it afterwards came to pass; besides, that which is eminent in any kind, is by an Hebraism said to be of God; upon this account Niniveh is called a City of God, Ionah 3.3. And we read of Rachels great wrestlings, or wrestlings of God, Gen. 3.8. Iosephus says, That Moses was so beautiful, that all who passed by, left their business they were about, to gaze at him. Antiq. 2.5.

Marginal references: Exod. 2[illegible: 1 letter] ▪ [illegible: 2 letters]; Hebr. 11.[illegible: 2 letters]; Heb. [illegible: 1 word] God.

And when he was cast out , Pharaohs daughter took him up, and nourished him for her own son.

Exposed and left, Exod. 2.2. &c. now was the time for God to take him up, as in Psal. 27.10.

An enemy to Gods Israel; yet God did make use of her to bring up, and educate Moses who was their deliverer.

Adopting him for her Son, Exod. 2.10. and giving him Education accordingly.

22 And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.

The Egyptians were anciently famous for Learning, especially in Astronomy, and some other parts of Philosophy.

He was Eloquent.

His deeds were equal to his words: He could do as well as say, what became him.

23 And when he was full fourty years old, it came into his heart to visit his brethren the children of Israel.

This Age of Moses is not set down in his History; but they might have it by tradition, which is here confirmed unto us by the Holy Pen-man: these fourty years Moses spent in Pharaohs Court.

It speaks these thoughts and resolutions to have been from God, that such a great Courtier should so far debase himself; therefore this is deservedly attributed unto his Faith, Hebr. 11.25. which is the gift of God, Eph. 2 8.

Marginal references: [illegible: 1 word]. 2.11.

24 And seeing one of them suffer wrong , he desended him, and avenged him that was oppressed, and smote the Egyptian:

This fact of Moses some defend by the Law of Nature, which allows us to protect the innocent; but many things we know were done by an extraordinary warrant, which we are not to imitate; nor by our own Authority to avenge our selves or others.

25 For he supposed his brethren would have understood, how that God by his hand would deliver them; but they understood not:

This they might have inferred, 1. From his extraordinary deliverance out of the Egyptians hands, and out of the River when young. 2. From his readiness to defend them, ('twas wonderful, that such an one as he was, and might have been, should mind them.) 3. From the drawing near of the time of their deliverance, which they could not without negligence be wholly ignorant of.

By his means and Ministry.

Stupidity is frequently charged upon this people: They then did not receive Moses, as these now would not receive Christ.

Marginal references: Or, Now.

26 And the next day he shewed himself unto them as they strove, and would have set them at one again , saying, Sirs, ye are brethren; why do ye wrong one to another?

As one appointed by God to deliver them, which he had evidenced before.

With great earnestness, and as far as words could do, he compelled them.

These words are not mentioned, Exod. 2.13. but something otherwise than here; but the sense is here and there the same.

Brethren, not so much being all descended from Abraham and the Patriarchs; but in that they all worshipped one and the same God, which is the greatest obligation to concord and agreement that can be; and if any offence be given, or trespass committed, it obliges us as much to pass it by and pardon it: Forgive the trespass of the servants of the God of thy father, Gen. 50.17.

27 But he that did his neighbour wrong, thrust him away, saying , Who made thee a ruler and a judge over us?

The injurious are most averse from peace, and one sin makes way for another.

This was a causless cavil, especially from such an one as had known what Moses had done, as an essay of his being the deliverer of Gods Israel.

Marginal references: [illegible: 1 word] Chap. [illegible: 1 word] ▪

28 Wilt thou kill me as thou didst the Egyptian yesterday?

He charges this great crime upon Moses, to hinder him from further reproving of him; tho recrimination do not make him, or any other more innocent; yet men ordinarily use it, as if it were some satisfaction to them, that they are not wicked alone; but that others are as bad or worse; this better befits an Egyptian than an Israelite.

29 Then [illegible: 2 letters]ed Moses at this saying, and was a stranger in the land of Madian, where be begat two sons.

Knowing that what he had done to the Egyptian, would be discovered to Pharaoh, and his life in danger.

Inhabited by the posterity of Madian Abrahams Son, by Keturah, Gen. 25.1, 2. Moses was fourty years in Egypt, fourty years in Madian, with Iethro or Iether, who was called also Revel, Exod. 2.18. and Hobah, Numb. 10.29. and the other fourty years in the wilderness, which make up the hundred and twenty years of his life, Deutr. 34.7. This makes to St. Stephens purpose, to prove that God is always with them that fear him, in what Countrey or place soever; as he was with Abraham in Mesopotamia, and with his people in Egypt, so with Moses in Madian.

30 And when fourty years were expired there appeared to him in the wilderness of mount Sina, an angel of the Lord in a flame of fire in a bush.

So long it pleased God to try Moses his faith, and his peoples patience:

to the Desert of Arabia, where the Law was afterwards delivered, Exod. 18.5. and 19: 3.

Not a Created, but the Increated Angel, the Angel of the New-Covenant, as may be seen ver. 32. and by Moses putting off his shoes because the place was holy, Exod. 3.2, 5. he is also in the four first verses of that Chapter, called the Lord.

God still appeared in such a manner as was most instructive to them he appeared to, and to us; as here in a flame of fire in a bush, to shew that he was with his people in all their sufferings, and would so provide, that they should not be consumed by them; they might be purified, but should not be destroyed.

31 When Moses saw it, he wondred at the sight: And as he drew near to behold it, the voice of the Lord came unto him.

Seeing the bush on a flame, and not consumed; contrary to the nature of devouring flames, [illegible: 1 letter]hat he might be convinced of Gods presence; and made the more attentive to what God should say, and prepared to yield obedience unto it.

32 Saying , I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold.

That he might know from whom he had his Commission, and by whom he was to be sent.

Mention is made of these, because God had made unto them the promise of delivering their posterity, which he was now about to do, the time being fully come.

All great admiration hath some fear joyned with it; Gods appearing, tho in mercy, was ever full of terror and amazement; what will his appearing be, when he shall come in Judgment to render vengeance? who then shall be able to abide?

Marginal references: Mat. 22.32. Heb. 11.16.

33 Then said the Lord to him , Put off thy shoes from thy feet: for the place where thou standest is holy ground.

Either out of reverence to the Divine presence, as Iosh. 5: 15. or that thereby he might shew that he resigned himself wholly to Gods will and disposal; as in Ruth 4.7. The kinsman by pulling off his shoe and giving it to Boaz, did resign all his right he might have had to Ruth and the inheritance.

Whilest God manifested his presence there.

34 I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt.

Seeing I have seen, I have attentively seen and considered; It is doubled for to shew the certainty of it; if earthly parents, especially look after their Children when weak, much more our Heavenly Father.

Spoken after the manner of men, according unto which God is said to come down unto any, when he delivers them from their troubles; and to go from them, when he leaves them in them, see Exod. 3.7, 8. from which place according to the reading of the Septuagint, these words are taken.

Tho but sighs, and scarce framed into words.

35 This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hands of the angel which appeared to him in the bush.

Or a Redeemer; but onely as a Type of Christ, in whom alone we have redemption through his blood, Eph. 1.7. As Moses by the blood of the Paschal Lamb, brought forth, and saved the people of Israel.

The power of the Angel; it was not Moses, but God that wrought so great Salvation.

36 He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years.

God could with the least word or motion of his Will, save his people; but he chuseth so to do his wonderful works, that they may be had in remembrance.

'Tis not agreed why 'tis so called; but this name of that Sea is mentioned in prophane Authors. This whole verse, as divers others, refer to the History of it in Exodus, from the beginning to the fifteenth Chapter.

Marginal references: Exod. 7. & 8. & 9. & 10. & 11. & 14.; Exod. 16.1.

37 ¶ This is that Moses which said unto the children of Israel, A Prophet shall the Lord your God raise up unto you of your brethren , like unto me him shall ye hear.

St. Stephen would shew, that he was so far from speaking against Moses, (as they falsly imagined) that he recommended no[illegible: 1 letter]e but him, whom Moses had so long before spoken of.

Christ the Messiah, and head of the Prophets, See Chap. 3.22.

Or obey.

Marginal references: Deu. 1[illegible: 1 letter].15, [illegible: 2 letters].; Or, As my self.; Mat. 17.5.

38 This is he that was in the church in the wilderness, with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us.

Or Congregation; with the rest of the people in all their difficult Journey.

See ver. 30. of this Chap.

Gods Law and Word is so called, as the onely rule to walk by unto Life, Deut. 32.47. It is there said to be our life, and it is the onely ordinary means of a Spiritual and holy Life, which it begets and preserves.

Marginal references: Exo. 19.3, 17.; Gal. 3.19.

39 To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt,

Their glory being in their Fathers, St. Stephen minds them, that many of them rebelled against God, and his servant Moses; as they (their posterity) now were rebellious against Christ, who came to save them, as Moses before had done; but from a greater bondage, and by more valuable means.

Not so much towards that Countrey, or food they had there, (Garlick and Onions) as towards their Idolatry and Superstition; a[illegible: 1 letter] in the following verse appears.

40 Saying unto Aaron, Make us gods to go before us: for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him.

According to the Egyptians, who held that there were many Gods, and divers degrees of Gods; they therefore speak in the plural number:

Tho they confess the great deliverance wrought by Moses his means; yet how contemptibly do they speak of him.

They could not but know that Moses was gone up into the Mount unto God, at his command, and had not forgotten them; but had left Aaron and Hur to govern them; yet they soon forgot both God and Moses, notwithstanding the large and late experience they had of his wonders; this is left upon record against them, Psal 106.13, 21.

Marginal references: Exod. 32.1.

41 And they made a calf in those days, and offered sacrifice unto the idol, and rejoyced in the works of their own hands.

In imitation of the Egyptians, who worshipped their God Apis in that, or the like form of an Ox.

The Calf which they had made, which they could not be so sottish as to terminate their worship in, knowing that they themselves had made it, and it had not made them; yet they are for this charged to have committed Idolatry, 1 Cor. 10.6, 7.

Which joy they express by feasting, singing, and dancing, Exod. 32.7.

So, this Idol and Idols, generally are called, Psal. 115.4. and 135.15. which is enough to speak their emptiness and vanity; vain man can make but vain Gods.

42 Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the Prophets, O ye house of Israel , have ye offered to me slain beasts, and sacrifices, by the space of fourty years in the wilderness?

From being as a Father to them, to be a Judge over them, to punish them; whereas formerly he had blessed them.

This was indeed to deliver them to Satan, God withholding his grace which they had abused, Rom. 1.24, 25. and giving them up, (to fall from one sin unto another) tho not positively, yet permissively.

The Angels are so called, Luke 2.13. but it is rather here to be understood of the sun, moon, and stars, which are called so, Deut. 17.3. Isa. 40.26.

The words here referred to, are in Amos 5 25. 'Tis said to be in the Book in the singular number, because the twelve small Prophets are by the Iews mentioned but as one Book.

This positive question does vehemently deny, that they had offered any Sacrifices unto God, whilest they were in the wilderness; but at the same time they offered Sacrifices unto Idols; for when they had corrupted Gods worship, their Sacrifices were as no Sacrifices unto him, Isaiah 1.11. and 43.23.

43 Yea, ye took up the tabernacle of Molech, and the star of your god Remphan, m figures which ye made, to worship them: and I will carry you away beyond Babylon.

On their shoulders, as they did the Ark.

The Idol of the children of Ammon, which the Israelites were especially forbidden to worship, Lev. 18.21. and Lev. 20.2. yet they did ordinarily worship him, 2 Chron. 28.3. Ier. 7.3. And there was an high place built by Solomon for him, 1 Kings 11.7. The tabernacle of Molech, was either a chest or press in which that Idol was put, or the Chappels into which the worshippers of Molech 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 Molech, 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; whither Saturn was intended by this, as some think, or Hercules as others, it is not our present business to enquire.

Images and representatives of the hosts of Heaven, or of the Planets.

The Prophet Amos saith, beyond Damascus, Amos 5.27. here St. Stephen does not contradict the Prophet, for they who were carryed away beyond Babylon, must needs be carryed away beyond Damascus, as the ten captive Tribes were, (unto whom this was threatned.)

44 Our fathers had the tabernacle of witness in the wilderness, as he had appointed speaking unto Moses that he should make it according to the fashion that he had seen.

Called also the Tabernacle of the congregation, Exod. 33.7. because about it on all solemn occasions the people assembled. Here 'tis 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.

Exod. 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 might also now be changed.

Marginal references: Or, Who spake.

45 Which also our fathers that came after, brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David.

Or Ioshua; it being the same name, as appears also, Heb. 4.8. onely Jesus is more according to the Greek use: Ioshua 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.

They were not able to look upon an Israelite, whilest God was for them.

Marginal references: Josh. 3.14.; Or, Having received.

46 Who found favour before God, and desired to find a tabernacle for the God of Jacob.

As Luke 1.30.

It was Davids earnest request, that he might any ways glorifie God, especially in his worship, and that he might know where the Ark should rest, and where the Temple was to be built, as Psalm 132. declares throughout.

Marginal references: 1 Sam. 16.1. Chap. 13.22.

47 But Solomon built him an house.

1 Kings 6.10. 2 Chronicles 3.1, 2.

A fixt and stable Structure, no[illegible: 1 letter] moveable, as the Tabernacle was.

Marginal references: 1 Chr. 17.[illegible: 2 letters].

48 Howbeit the most High dwelleth not in temples made with hands, as saith the Prophet.

This is also St. Pauls Doctrine, Chap. 17.24. which divers amongst the wiser Heathens were perswaded 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 tyed to the Temple, as if he himself had been included in it.

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.

Marginal references: 1 Kin. 8.27.

49 Heaven is my throne, and earth is my foot-stool: What house will ye build me? saith the Lord: or what is the place of my rest?

The place referred unto, is Isaiah 66.1.

That shall be big enough for one so great as God is, 1 Kings 8.27.

Marginal references: Mat. 5.24. and 23.22.

50 Hath not my hand made all these things?

As appears in the History of the Creation, Gen. 1.1.

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 mans sake, that he might be exercised in the duties of Religion and devotion.

51 ¶ Ye stiff-necked, and uncircumcised in heart, and ear[illegible: 1 letter], ye do always resist the holy Ghost: as your fathers did, so do ye.

A metaphor taken from heifers that are unaccustomed unto the yoke.

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, Deut. 10.16. which also God promised to do for his people, [illegible: 1 word] 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 mens observance of them.

Such as were not so much as willing to hear, and know their duty.

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.

Thus the Prophet Ezekiel, 16.44. unto which may be here alluded, as is the mother, so is the daughter.

Marginal references: Exod. 32.9. Isa. 48.4.; Lev. 26 41. Jer. 4.4. & 6.10. & 9.26.

52 Which of the Prophets have not your fathers persecuted? And they have slain them which shewed before of the coming of the just One, of whom ye have been now the betrayers and murderers:

This is the rather said to stain all their glory from succession, and their Ancestors, Matth. 5.12. and 23.31, 37.

Our Saviour deservedly, and by way of eminence is so called; as not onely being himself Iust, and fulfilling all righteousness; but being the Lord our righteousness, Ier. 23.6. and is of God made unto us, Wisdom, Righteousness, Sanctification, and Redemption, 1 Cor. 1.30. This word is used in a forensick 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.

In hiring Iudas.

In that they excited Pilate to condemn him, and abetted the Soldiers and others, in executing of him.

Marginal references: Chap. 3.14.

53 Who have received the law by the disposition of angels, and have not kept it.

Or Ministery of Angels: The commandments were published from them Ministerially, or the Son of God, (called an Angel ver. 35.) accompanied with the Militia of Heaven, (for 'tis a Military Metaphor) did in the midst of that glorious retinue give the Law, Deut. 33.2. Psalm 68.8. Gal. 3.13, 19.

They transgressed the Law, tho 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.

Marginal references: Exod. 20.1.

54 ¶ When they heard these things, they were cut to the heart, and they gnashed on him with their teeth.

They were angry to madness.

Gnashing of teeth is the curse of the damned, Matthew 8.12. which men by their sins do prepare for; this corrasive was applyed by a skilful hand, would they have endured the cure.

See Chap. 5.33.

55 But he being full of the holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,

Filled with grace suitable to his present tryal and suffering.

The glorious God, or so much of the Throne and glory of God, as Mortal eyes are capable for to see; being Iustified by God, tho condemned by Pilate:

and standing ready to assist and comfort all that should suffer for his sake.

56 And said, Behold , I see the heavens opened, and the Son of man standing on the right hand of God.

God not suffering any distance to hinder this refreshing sight.

So Christ is frequently called; and St. Stephen would by this inform them, how vain they were in striving against Christ or his truth.

As an Advocate, Soldier, or Captain for Stephen; or as one shewing the prize unto him, whic[illegible: 1 letter] he was now running for, and had need to be incouraged with the sight of: But it seems strange, that St. Stephen should tell the Iews of this Heavenly vision, being they did not see it, altho in the same place with him; but this he might do, 1. Out of his ardent love to Christ, desiring to magnifie him. 2. To invite his enemies to Repentance; now Heaven was opened, and Christs arms were stretched out to receive them. 3. To hinder any from being afraid to own Christ, and his truths. 4. To terrifie the most obdurate amongst them, by shewing them their judge, and minding them of his avenger. 5. That he might assert himself to be an eye-witness of Christs being risen again from the dead, which they made such difficulty to believe.

Marginal references: Mat. 3.16.

57 Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord.

The rabble, or multitude.

That they might show the great detestation of what was said, and might not contract any guilt from it.

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.

58 And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young mans feet, whose name was Saul.

That the City might not be polluted with his blasphemy.

This punishment was appointed for such as seduced them to the worship of false Gods, Deut. 13.6, 10. and tho all power of Capital punishment was taken from them, as they themselves confess, Iohn 18.31. yet what will not popular rage attempt?

Who were by the Law to cast the first stones, Deut. 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 onely followed them in the Execution.

Their upper garments, that they might carry, and cast down the heavier stones.

Marginal references: 1 Kin. 21.13. Luke 4.29.; Chap. 22.20.

59 And they stoned Stephen, calling upon God, and saying , Lord Jesus receive my spirit.

Stephen called upon him whom he saw standing, and that was our Saviour.

Or my Soul; Thus our Saviour commended his Spirit into his Fathers hands, Luke 23.46. and this Disciple imitates his Master; and comforts himself with this, that to be sure his Soul should be safe, whatsoever became of his body.

Marginal references: Psal. 31.5.

60 And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.

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.

Do not weigh it, reckon or impute it, that it may not remain against them, to hinder their Conversion; This our Saviour commanded, Matth. 5.44. this he practised, Luke 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 dyed; his Death being thus expressed in that, 1. He dyed 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.

Stephen's Address.

1 Then said the high priest, Are these things so? 2 And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran, 3 And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall show thee. 4 Then came he out of the land of the Chaldæans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell. 5 And he gave him none inheritance in it, no, not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child. 6 And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years. 7 And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve me in this place. 8 And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat the twelve patriarchs. 9 And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him, 10 And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house. 11 Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance. 12 But when Jacob heard that there was corn in Egypt, he sent out our fathers first. 13 And at the second time Joseph was made known to his brethren; and Joseph's kindred was made known unto Pharaoh. 14 Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls. 15 So Jacob went down into Egypt, and died, he, and our fathers, 16 And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Stephen's Address.

17 But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt, 18 Till another king arose, which knew not Joseph. 19 The same dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live. 20 In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months: 21 And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son. 22 And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. 23 And when he was full forty years old, it came into his heart to visit his brethren the children of Israel. 24 And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian: 25 For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not. 26 And the next day he showed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? 27 But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us? 28 Wilt thou kill me, as thou diddest the Egyptian yesterday? 29 Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons.

Stephen here goes on to relate,

I. The wonderful increase of the people of Israel in Egypt; it was by a wonder of providence that in a little time they advanced from a family into a nation. 1. It was when the time of the promise drew nigh—the time when they were to be formed into a people. During the first two hundred and fifteen years after the promise made to Abraham, the children of the covenant were increased but to seventy; but in the latter two hundred and fifteen years they increased to six hundred thousand fighting men. The motion of providence is sometimes quickest when it comes nearest the centre. Let us not be discouraged at the slowness of the proceedings towards the accomplishment of God's promises; God knows how to redeem the time that seems to have been lost, and, when the year of the redeemed is at hand, can do a double work in a single day. 2. It was in Egypt, where they were oppressed, and ruled with rigour; when their lives were made so bitter to them that, one would think, they should have wished to be written childless, yet they married, in faith that God in due time would visit them; and God blessed them, who thus honoured him, saying, Be fruitful, and multiply. Suffering times have often been growing times with the church.

II. The extreme hardships which they underwent there, v. 18, 19. When the Egyptians observed them to increase in number they increased their burdens, in which Stephen observes three things:—1. Their base ingratitude: They were oppressed by another king that knew not Joseph, that is, did not consider the good service that Joseph had done to that nation; for, if he had, he would not have made so ill a requital to his relations and family. Those that injure good people are very ungrateful, for they are the blessings of the age and place they live in. 2. Their hellish craft and policy: They dealt subtly with our kindred. Come on, said they, let us deal wisely, thinking thereby to secure themselves, but it proved dealing foolishly, for they did but treasure up wrath by it. Those are in a great mistake who think they deal wisely for themselves when they deal deceitfully or unmercifully with their brethren. 3. Their barbarous and inhuman cruelty. That they might effectually extirpate them, they cast out their young children, to the end they might not live. The killing of their infant seed seemed a very likely way to crush an infant nation. Now Stephen seems to observe this to them, not only that they might further see how mean their beginnings were, fitly represented (perhaps with an eye to the exposing of the young children in Egypt) by the forlorn state of a helpless, out-cast infant (Ezek. xvi. 4), and how much they were indebted to God for his care of them, which they had forfeited, and made themselves unworthy of: but also that they might consider that what they were now doing against the Christian church in its infancy was as impious and unjust, and would be in the issue as fruitless and ineffectual, as that was which the Egyptians did against the Jewish church in its infancy. "You think you deal subtly in your ill treatment of us, and, in persecuting young converts, you do as they did in casting out the young children; but you will find it is to no purpose, in spite of your malice Christ's disciples will increase and multiply."

III. The raising up of Moses to be their deliverer. Stephen was charged with having spoken blasphemous words against Moses, in answer to which charge he here speaks very honourably of him. 1. Moses was born when the persecution of Israel was at the hottest, especially in that most cruel instance of it, the murdering of the new-born children: At that time, Moses was born (v. 20), and was himself in danger, as soon as he came into the world (as our Saviour also was at Bethlehem) of falling a sacrifice to that bloody edict. God is preparing for his people's deliverance, when their way is darkest, and their distress deepest. 2. He was exceedingly fair; his face began to shine as soon as he was born, as a happy presage of the honour God designed to put upon him; he was asteios to Theo—fair towards God; he was sanctified from the womb, and this made him beautiful in God's eyes; for it is the beauty of holiness that is in God's sight of great price. 3. He was wonderfully preserved in his infancy, first, by the care of his tender parents, who nourished him three months in their own house, as long as they durst; and then by a favourable providence that threw him into the arms of Pharaoh's daughter, who took him up, and nourished him as her own son (v. 21); for those whom God designs to make special use of he will take special care of. And did he thus protect the child Moses? Much more will he secure the interests of his holy child Jesus (as he is called ch. iv. 27) from the enemies that are gathered together against him. 4. He became a great scholar (v. 22): He was learned in all the wisdom of the Egyptians, who were then famed for all manner of polite literature, particularly philosophy, astronomy, and (which perhaps helped to lead them to idolatry) hieroglyphics. Moses, having his education at court, had opportunity of improving himself by the best books, tutors, and conversation, in all the arts and sciences, and had a genius for them. Only we have reason to think that he had not so far forgotten the God of his fathers as to acquaint himself with the unlawful studies and practices of the magicians of Egypt, any further than was necessary to the confuting of them. 5. He became a prime minister of state in Egypt. This seems to be meant by his being mighty in words and deeds. Though he had not a ready way of expressing himself, but stammered, yet he spoke admirably good sense, and every thing he said commanded assent, and carried its own evidence and force of reason along with it; and, in business, none went on with such courage, and conduct, and success. Thus was he prepared, by human helps, for those services, which, after all, he could not be thoroughly furnished for without divine illumination. Now, by all this, Stephen will make it appear that, notwithstanding the malicious insinuations of his persecutors, he had as high and honourable thoughts of Moses as they had.

IV. The attempts which Moses made to deliver Israel, which they spurned, and would not close in with. This Stephen insists much upon, and it serves for a key to this story (Exod. ii. 11-15), as does also that other construction which is put upon it by the apostle, Heb. xi. 24-26. There it is represented as an act of holy self-denial, here as a designed prelude to, or entrance upon, the public service he was to be called out to (v. 23): When he was full forty years old, in the prime of his time for preferment in the court of Egypt, it came into his heart (for God put it there) to visit his brethren the children of Israel, and to see which way he might do them any service; and he showed himself as a public person, with a public character. 1. As Israel's saviour. This he gave a specimen of in avenging an oppressed Israelite, and killing the Egyptian that abused him (v. 24). Seeing one of his brethren suffer wrong, he was moved with compassion towards the sufferer, and a just indignation at the wrong-doer, as men in public stations should be, and he avenged him that was oppressed, and smote the Egyptian, which, if he had been only a private person, he could not lawfully have done; but he knew that his commission from heaven would bear him out, and he supposed that his brethren (who could not but have some knowledge of the promise made to Abraham, that the nation that should oppress them God would judge) would have understood that God by his hand would deliver them; for he could not have had either presence of mind or strength of body to do what he did, if he had not been clothed with such a divine power as evinced a divine authority. If they had but understood the signs of the times, they might have taken this for the dawning of the day of their deliverance; but they understood not, they did not take this, as it was designed, for the setting up of a standard, and sounding of a trumpet, to proclaim Moses their deliverer. 2. As Israel's judge. This he gave a specimen of, the very next day, in offering to accommodate matters between two contending Hebrews, wherein he plainly assumed a public character (v. 26): He showed himself to them as they strove, and, putting on an air of majesty and authority, he would have set them at one again, and as their prince have determined the controversy between them, saying, Sirs, you are brethren, by birth and profession of religion; why do you wrong one to another? For he observed that (as in most strifes) there was a fault on both sides; and therefore, in order to peace and friendship, there must be a mutual remission and condescension. When Moses was to be Israel's deliverer out of Egypt, he slew the Egyptians, and so delivered Israel out of their hands; but, when he was to be Israel's judge and lawgiver, he ruled them with the golden sceptre, not the iron rod; he did not kill and slay them when they strove, but gave them excellent laws and statutes, and decided upon their complaints and appeals made to him, Exod. xviii. 16. But the contending Israelite that was most in the wrong thrust him away (v. 27), would not bear the reproof, though a just and gentle one, but was ready to fly in his face, with, Who made thee a ruler and a judge over us? Proud and litigious spirits are impatient of check and control. Rather would these Israelites have their bodies ruled with rigour by their task-masters than be delivered, and have their minds ruled with reason, by their deliverer. The wrong-doer was so enraged at the reproof given him that he upbraided Moses with the service he had done to their nation in killing the Egyptian, which, if they had pleased, would have been the earnest of further and greater service: Wilt thou kill me, as thou didst the Egyptian yesterday? v. 28, charging that upon him as his crime, and threatening to accuse him for it, which was the hanging out of the flag of defiance to the Egyptians, and the banner of love and deliverance to Israel. Hereupon Moses fled into the land of Midian, and made no further attempt to deliver Israel till forty years after; he settled as a stranger in Midian, married, and had two sons, by Jethro's daughter, v. 29.

Now let us see how this serves Stephen's purpose. 1. They charged him with blaspheming Moses, in answer to which he retorts upon them the indignities which their fathers did to Moses, which they ought to be ashamed of, and humbled for, instead of picking quarrels thus, under pretence of zeal for the honour of Moses, with one that had as great a veneration for him as any of them had. 2. They persecuted him for disputing in defence of Christ and his gospel, in opposition to which they set up Moses and his law: "But," saith he, "you had best take heed," (1.) "Lest you hereby do as your fathers did, refuse and reject one whom God has raised up to be to you a prince and a Saviour; you may understand, if you will not wilfully shut your eyes against the light, that God will, by this Jesus, deliver you out of a worse slavery than that in Egypt; take heed then of thrusting him away, but receive him as a ruler and a judge over you." (2.) "Lest you hereby fare as your fathers fared, who for this were very justly left to die in their slavery, for the deliverance came not till forty years after. This will be the issue of it, you put away the gospel from you, and it will be sent to the Gentiles; you will not have Christ, and you shall not have him, so shall your doom be." Matt. xxiii. 38, 39.

Stephen's Address.

30 And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush. 31 When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him, 32 Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold. 33 Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground. 34 I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt. 35 This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush. 36 He brought them out, after that he had showed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years. 37 This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear. 38 This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us: 39 To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt, 40 Saying unto Aaron, Make us gods to go before us: for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him. 41 And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands.

Stephen here proceeds in his story of Moses; and let any one judge whether these are the words of one that was a blasphemer of Moses or no; nothing could be spoken more honourably of him. Here is,

I. The vision which he saw of the glory of God at the bush (v. 30): When forty years had expired (during all which time Moses was buried alive in Midian, and was now grown old, and one would think past service), that it might appear that all his performances were products of a divine power and promise (as it appeared that Isaac was a child of promise by his being born of parents stricken in years), now, at eighty years old, he enters upon that post of honour to which he was born, in recompence for his self-denial at forty years old. Observe, 1. Where God appeared to him: In the wilderness of Mount Sinai, v. 30. And, when he appeared to him there, that was holy ground (v. 33), which Stephen takes notice of, as a check to those who prided themselves in the temple, that holy place, as if there were no communion to be had with God but there; whereas God met Moses, and manifested himself to him, in a remote obscure place in the wilderness of Sinai. They deceive themselves if they think God is confined to places; he can bring his people into a wilderness, and there speak comfortably to them. 2. How he appeared to him: In a flame of fire (for our God is a consuming fire), and yet the bush, in which this fire was, though combustible matter, was not consumed, which, as it represented the state of Israel in Egypt (where, though they were in the fire of affliction, yet they were not consumed), so perhaps it may be looked upon as a type of Christ's incarnation, and the union between the divine and human nature: God, manifested in the flesh, was as the flame of fire manifested in the bush. 3. How Moses was affected with this: (1.) He wondered at the sight, v. 31. It was a phenomenon with the solution of which all his Egyptian learning could not furnish him. He had the curiosity at first to pry into it: I will turn aside now, and see this great sight; but the nearer he drew the more he was struck with amazement; and, (2.) He trembled, and durst not behold, durst not look stedfastly upon it; for he was soon aware that it was not a fiery meteor, but the angel of the Lord; and no other than the Angel of the covenant, the Son of God himself. This set him a trembling. Stephen was accused for blaspheming Moses and God (ch. vi. 11), as if Moses had been a little god; but by this it appears that he was a man, subject to like passions as we are, and particularly that of fear, upon any appearance of the divine majesty and glory.

II. The declaration which he heard of the covenant of God (v. 32): The voice of the Lord came to him; for faith comes by hearing; and this was it: I am the God of Isaac, and the God of Jacob; and therefore, 1. "I am the same that I was." The covenant God made with Abraham some ages ago was, I will be to thee a God, a God all-sufficient. "Now," saith God, "that covenant is still in full force; it is not cancelled nor forgotten, but I am, as I was, the God of Abraham, and now I will make it to appear so;" for all the favours, all the honours God put upon Israel, were founded upon this covenant with Abraham, and flowed from it. 2. "I will be the same that I am." For if the death of Abraham, Isaac, and Jacob, cannot break the covenant-relation between God and them (as by this it appears it cannot), then nothing else can: and then he will be a God, (1.) To their souls, which are now separated from their bodies. Our Saviour by this proves the future state, Matt. xxii. 31, 32. Abraham is dead, and yet God is still his God, therefore Abraham is still alive. God never did that for him in this world which would answer the true intent and full extent of that promise, that he would be the God of Abraham; and therefore it must be done for him in the other world. Now this is that life and immortality which are brought to light by the gospel, for the full conviction of the Sadducees, who denied it. Those therefore who stood up in defence of the gospel, and endeavoured to propagate it, were so far from blaspheming Moses that they did the greatest honour imaginable to Moses, and that glorious discovery which God made of himself to him at the bush. (2.) To their seed. God, in declaring himself thus the God of their fathers, intimated his kindness to their seed, that they should be beloved for the fathers' sakes, Rom. xi. 28; Deut. vii. 8. Now the preachers of the gospel preached up this covenant, the promise made of God unto the fathers; unto which promise those of the twelve tribes that did continue serving God hoped to come, ch. xxvi. 6, 7. And shall they, under colour of supporting the holy place and the law, oppose the covenant which was made with Abraham and his seed, his spiritual seed, before the law was given, and long before the holy place was built? Since God's glory must be for ever advanced, and our glorying for ever silenced, God will have our salvation to be by promise, and not by the law; the Jews therefore who persecuted the Christians, under pretence that they blasphemed the law, did themselves blaspheme the promise, and forsook all their own mercies that were contained in it.

III. The commission which God gave him to deliver Israel out of Egypt. The Jews set up Moses in competition with Christ, and accused Stephen as a blasphemer because he did not do so too. But Stephen here shows that Moses was an eminent type of Christ, as he was Israel's deliverer. When God had declared himself the God of Abraham he proceeded, 1. To order Moses into a reverent posture: "Put off thy shoes from thy feet. Enter not upon sacred things with low, and cold, and common thoughts. Keep thy foot, Eccl. v. 1. Be not hasty and rash in thy approaches to God; tread softly." 2. To order Moses into a very eminent service. When he is ready to receive commands, he shall have commission. He is commissioned to demand leave from Pharaoh for Israel to go out of his land, and to enforce that demand, v. 34. Observe, (1.) The notice God took both of their sufferings and of their sense of their sufferings: I have seen, I have seen their affliction, and have heard their groaning. God has a compassionate regard to the troubles of his church, and the groans of his persecuted people; and their deliverance takes rise from his pity. (2.) The determination he fixed to redeem them by the hand of Moses: I am come down to deliver them. It should seem, though God is present in all places, yet he uses that expression here of coming down to deliver them because that deliverance was typical of what Christ did, when, for us men, and for our salvation, he came down from heaven; he that ascended first descended. Moses is the man that must be employed: Come, and I will send thee into Egypt: and, if God send him, he will own him and give him success.

IV. His acting in pursuance of this commission, wherein he was a figure of the Messiah. And Stephen takes notice here again of the slights they had put upon him, the affronts they had given him, and their refusal to have him to reign over them, as tending very much to magnify his agency in their deliverance. 1. God put honour upon him whom they put contempt upon (v. 35): This Moses whom they refused (whose kind offers and good offices they rejected with scorn, saying, Who made thee a ruler and a judge? Thou takest too much upon thee, thou son of Levi, Num. xvi. 3), this same Moses did God send to be a ruler, and a deliverer, by the hand of the angel which appeared to him in the bush. It may be understood either that God sent to him by the hand of the angel going along with him he became a complete deliverer. Now, by this example, Stephen would intimate to the council that this Jesus whom they now refused, as their fathers did Moses, saying, Who made thee a prophet and a king? Who gave thee this authority? even this same has God advanced to be a prince and a Saviour, a ruler and a deliverer; as the apostles had told them awhile ago (ch. v. 30, 31), that the stone which the builders refused was become the head-stone in the corner, ch. iv. 11. 2. God showed favour to them by him, and he was very forward to serve them, though they had thrust him away. God might justly have refused them his service, and he might justly have declined it; but it is all forgotten: they are not so much as upbraided with it, v. 36. He brought them out, notwithstanding, after he had shown wonders and signs in the land of Egypt (which were afterwards continued for the completing of their deliverance, according as the case called for them) in the Red Sea and in the wilderness forty years. So far is he from blaspheming Moses that he admires him as a glorious instrument in the hand of God for the forming of the Old-Testament church. But it does not at all derogate from his just honour to say that he was but an instrument, and that he is outshone by this Jesus, whom he encourages these Jews yet to close with, and to come into his interest, not fearing but that then they should be received into his favour, and receive benefit by him, as the people of Israel were delivered by Moses, though they had once refused him.

V. His prophecy of Christ and his grace, v. 37. He not only was a type of Christ (many were so that perhaps had not an actual foresight of his day), but Moses spoke of him (v. 37): This is that Moses who said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren. This is spoken of as one of the greatest honours God put upon him (nay, as that which exceeded all the rest), that by him he gave notice to the children of Israel of the great prophet that should come into the world, raised their expectation of him, and required them to receive him. When his bringing them out of Egypt is spoken of it is with an emphasis of honour, This is that Moses, Exod. vi. 26. And so it is here, This is that Moses. Now this is very full to Stephen's purpose; in asserting that Jesus should change the customs of the ceremonial law, he was so far from blaspheming Moses that really he did him the greatest honour imaginable, by showing how the prophecy of Moses was accomplished, which was so clear, that, as Christ told them himself, If they had believed Moses, they would have believed him, John v. 46. 1. Moses, in God's name, told them that, in the fulness of time, they should have a prophet raised up among them, one of their own nation, that should be like unto him (Deut. xviii. 15, 18),—a ruler and a deliverer, a judge and a lawgiver, like him,—who should therefore have authority to change the customs that he had delivered, and to bring in a better hope, as the Mediator of a better testament. 2. He charged them to hear that prophet, to receive his dictates, to admit the change he would make in their customs, and to submit to him in every thing; "and this will be the greatest honour you can do to Moses and to his law, who said, Hear you him; and came to be a witness to the repetition of this charge by a voice from heaven, at the transfiguration of Christ, and by his silence gave consent to it," Matt. xvii. 5.

VI. The eminent services which Moses continued to do to the people of Israel, after he had been instrumental to bring them out of Egypt, v. 38. And herein also he was a type of Christ, who yet so far exceeds him that it is no blasphemy to say, "He has authority to change the customs that Moses delivered." It was the honour of Moses, 1. That he was in the church in the wilderness; he presided in all the affairs of it for forty years, was king in Jeshurun, Deut. xxxiii. 5. The camp of Israel is here called the church in the wilderness; for it was a sacred society, incorporated by a divine charter under a divine government, and blessed with divine revelation. The church in the wilderness was a church, though it was not yet perfectly formed, as it was to be when they came to Canaan, but every man did that which was right in his own eyes, Deut. xii. 8, 9. It was the honour of Moses that he was in that church, and many a time it had been destroyed if Moses had not been in it to intercede for it. But Christ is the president and guide of a more excellent and glorious church than that in the wilderness was, and is more in it, as the life and soul of it, than Moses could be in that. 2. That he was with the angel that spoke to him in the mount Sinai, and with our fathers—was with him in the holy mount twice forty days, with the angel of the covenant, Michael, our prince. Moses was immediately conversant with God, but never lay in his bosom as Christ did from eternity. Or these words may be taken thus: Moses was in the church in the wilderness, but it was with the angel that spoke to him in mount Sinai, that is, at the burning bush; for that was said to be at mount Sinai (v. 30); that angel went before him, and was guide to him, else he could not have been a guide to Israel; of this God speaks (Exod. xxiii. 20), I send an angel before thee, and Exod. xxxiii. 2. And see Num. xx. 16. He was in the church with the angel, without whom he could have done no service to the church; but Christ is himself that angel which was with the church in the wilderness, and therefore has an authority above Moses. 3. That he received the lively oracles to give unto them; not only the ten commandments, but the other instructions which the Lord spoke unto Moses, saying, Speak them to the children of Israel. (1.) The words of God are oracles, certain and infallible, and of unquestionable authority and obligation; they are to be consulted as oracles, and by them all controversies must be determined. (2.) They are lively oracles, for they are the oracles of the living God, not of the dumb and dead idols of the heathens: the word that God speaks is spirit and life; not that the law of Moses could give life, but it showed the way to life: If thou wilt enter into life, keep the commandments. (3.) Moses received them from God, and delivered nothing as an oracle to the people but what he had first received from God. (4.) The lively oracles which he received from God he faithfully gave to the people, to be observed and preserved. It was the principal privilege of the Jews that to them were committed the oracles of God; and it was by the hand of Moses that they were committed. As Moses gave them not that bread, so neither did he give them that law from heaven (John vi. 32), but God gave it to them; and he that gave them those customs by his servant Moses might, no doubt, when he pleased, change the customs by his Son Jesus, who received more lively oracles to give unto us than Moses did.

VII. The contempt that was, after this, and notwithstanding this, put upon him by the people. Those that charged Stephen with speaking against Moses would do well to answer what their own ancestors had done, and they tread in their ancestors' steps. 1. They would not obey him, but thrust him from them, v. 39. They murmured at him, mutinied against him, refused to obey his orders, and sometimes were ready to stone him. Moses did indeed give them an excellent law, but by this it appeared that it could not make the comers there unto perfect (Heb. x. 1), for in their hearts they turned back again into Egypt, and preferred their garlic and onions there before the manna they had under the guidance of Moses, or the milk and honey they hoped for in Canaan. Observe, Their secret disaffection to Moses, with their inclination to Egyptianism, if I may so call it. This was, in effect, turning back to Egypt; it was doing it in heart. Many that pretend to be going forward towards Canaan, by keeping up a show and profession of religion, are, at the same time, in their hearts turning back to Egypt, like Lot's wife to Sodom, and will be dealt with as deserters, for it is the heart that God looks at. Now, if the customs that Moses delivered to them could not prevail to change them, wonder not that Christ comes to change the customs, and to introduce a more spiritual way of worship. 2. They made a golden calf instead of him, which besides the affront that was thereby offered to God, was a great indignity to Moses: for it was upon this consideration that they made the calf, because "as for this Moses, who brought us out of the land of Egypt, we know not what is become of him; therefore make us gods of gold;" as if a calf were sufficient to supply the want of Moses, and as capable of going before them into the promised land. So they made a calf in those days when the law was given them, and offered sacrifices unto the idol, and rejoiced in the work of their own hands. So proud were they of their new god that when they had sat down to eat and drink, they rose up to play! By all this it appears that there was a great deal which the law could not do, in that it was weak through the flesh; it was therefore necessary that this law should be perfected by a better hand, and he was no blasphemer against Moses who said that Christ had done it.

Stephen's Address.

42 Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness? 43 Yea, ye 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 beyond Babylon. 44 Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen. 45 Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David; 46 Who found favour before God, and desired to find a tabernacle for the God of Jacob. 47 But Solomon built him a house. 48 Howbeit the most High dwelleth not in temples made with hands; as saith the prophet, 49 Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest? 50 Hath not my hand made all these things?

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 their early forsaking him in worshipping the golden calf; and this was the saddest punishment of all for that sin, as it was of the idolatry of the Gentile world that God gave them up to a reprobate mind. When Israel was joined to idols, joined to the golden calf, and not long after to Baal-peor, God said, Let them alone; let them go on (v. 42): Then God turned, and gave them up to worship the host of heaven. He particularly cautioned them not to do it, at their peril, and gave them reasons why they should not; but, when they were bent upon it, he gave them up to their own hearts; lust, withdrew his restraining grace, and then they walked in their own counsels, and were so scandalously mad upon their idols as never any people were. Compare Deut. iv. 19 with Jer. viii. 2. For this he quotes a passage out of Amos v. 25. For it would be less invidious to tell them their own [character and doom] from an Old-Testament prophet, who upbraids them,

1. For not sacrificing to their own God in the wilderness (v. 42): Have you offered to me slain beasts, and sacrifices, by the space of forty years in the wilderness? No; during all that time sacrifices to God were intermitted; they did not so much as keep the passover after the second year. It was God's condescension to them that he did not insist upon it during their unsettled state; but then let them consider how ill they requited him in offering sacrifices to idols, when God dispensed with their offering them to him. This is also a check to their zeal for the customs that Moses delivered to them, and their fear of having them changed by this Jesus, that immediately after they were delivered these customs were for forty years together disused as needless things.

2. For sacrificing to other gods after they came to Canaan (v. 43): You took up the tabernacle of Moloch. Moloch was the idol of the children of Ammon, to which they barbarously offered their own children in sacrifice, which they could not do without great terror and grief to themselves and their families; yet this unnatural idolatry they arrived at, when God gave them up to worship the host of heaven. See 2 Chron. xxviii. 3. It was surely the strongest delusion that ever people were given up to, and the greatest instance of the power of Satan in the children of disobedience, and therefore it is here spoken of emphatically: Yea, you took up the tabernacle of Moloch, you submitted even to that, and to the worship of the star of your god Remphan. Some think Remphan signifies the moon, as Moloch does the sun; others take it for Saturn, for that planet is called Remphan in the Syriac and Persian languages. The Septuagint puts it for Chiun, as being a name more commonly known. They had images representing the star, like the silver shrines for Diana, here called the figures which they made to worship. Dr. Lightfoot thinks they had figures representing the whole starry firmament, with all the constellations, and the planets, and these are called Remphan—"the high representation," like the celestial globe: a poor thing to make an idol of, and yet better than a golden calf! Now for this it is threatened, I will carry you away beyond Babylon. In Amos it is beyond Damascus, meaning to Babylon, the land of the north. But Stephen changes it, with an eye to the captivity of the ten tribes, who were carried away beyond Babylon, by the river of Gozan, and in the cities of the Medes, 2 Kings xvii. 6. Let it not therefore seem strange to them to hear of the destruction of this place, for they had heard of it many a time from the prophets of the Old Testament, who were not therefore accused as blasphemers by any but the wicked rulers. It was observed, in the debate on Jeremiah's case, that Micah was not called to an account though he prophesied, saying, Zion shall be ploughed as a field, Jer. xxvi. 18, 19.

II. He gives an answer particularly to the charge exhibited against him relating to the temple, that he spoke blasphemous words against that holy place, v. 44-50. He was accused for saying that Jesus would destroy this holy place: "And what if I did say so?" (saith Stephen) "the glory of the holy God is not bound up in the glory of this holy place, but that may be preserved untouched, though this be laid in the dust;" for, 1. "It was not till our fathers came into the wilderness, in their way to Canaan, that they had any fixed place of worship; and yet the patriarchs, many ages before, worshipped God acceptably at the altars they had adjoining to their own tents in the open air—sub dio; and he that was worshipped without a holy place in the first, and best, and purest ages of the Old-Testament church, may and will be so when this holy place is destroyed, without any diminution to his glory." 2. The holy place was at first but a tabernacle, mean and movable, showing itself to be short-lived, and not designed to continue always. Why might not this holy place, though built of stones, be decently brought to its end, and give place to its betters, as well as that though framed of curtains? As it was no dishonour, but an honour to God, that the tabernacle gave way to the temple, so it is now that the material temple gives way to the spiritual one, and so it will be when, at last, the spiritual temple shall give way to the eternal one. 3. That tabernacle was a tabernacle of witness, or of testimony, a figure of good things to come, of the true tabernacle which the Lord pitched, and not men, Heb. viii. 2. This was the glory both of the tabernacle and temple, that they were erected for a testimony of that temple of God which in the latter days should be opened in heaven (Rev. xi. 19), and of Christ's tabernacling on earth (as the word is, John i. 14), and of the temple of his body. 4. That tabernacle was framed just as God appointed, and according to the fashion which Moses saw in the mount, which plainly intimates that it had reference to good things to come. Its rise being heavenly, its meaning and tendency were so; and therefore it was no diminution at all to its glory to say that this temple made with hands should be destroyed, in order to the building of another made without hands, which was Christ's crime (Mark xiv. 58), and Stephen's. 5. That tabernacle was pitched first in the wilderness; it was not a native of this land of yours (to which you think it must for ever be confined), but was brought in in the next age, by our fathers, who came after those who first erected it, into the possession of the Gentiles, into the land of Canaan, which had long been in the possession of the devoted nations whom God drove out before the face of our fathers. And why may not God set up his spiritual temple, as he had done the material tabernacle, in those countries that were now the possession of the Gentiles? That tabernacle was brought in by those who came with Jesus, that is, Joshua. And I think, for distinction sake, and to prevent mistakes, it ought to be so read, both here and Heb. iv. 8. Yet in naming Joshua here, which in Greek is Jesus, there may be a tacit intimation that as the Old-Testament Joshua brought in that typical tabernacle, so the New-Testament Joshua should bring in the true tabernacle into the possession of the Gentiles. 6. That tabernacle continued for many ages, even to the days of David, above four hundred years, before there was any thought of building a temple, v. 45. David, having found favour before God, did indeed desire this further favour, to have leave to build God a house, to be a constant settled tabernacle, or dwelling-place, for the Shechinah, or the tokens of the presence of the God of Jacob, v. 46. Those who have found favour with God should show themselves forward to advance the interests of his kingdom among men. 7. God had his heart so little upon a temple, or such a holy place as they were so jealous for, that, when David desired to build one, he was forbidden to do it; God was in no haste for one, as he told David (2 Sam. vii. 7), and therefore it was not he, but his son Solomon, some years after, that built him a house. David had all that sweet communion with God in public worship which we read of in his Psalms before there was any temple built. 8. God often declared that temples made with hands were not his delight, nor could add any thing to the perfection of his rest and joy. Solomon, when he dedicated the temple, acknowledged that God dwelleth not in temples made with hands; he has not need of them, is not benefited by them, cannot be confined to them. The whole world is his temple, in which he is every where present, and fills it with his glory; and what occasion has he for a temple then to manifest himself in? Indeed the pretended deities of the heathen needed temples made with hands, for they were gods made with hands (v. 41), and had no other place to manifest themselves in than in their own temples; but the one only true and living God needs no temple, for the heaven is his throne, in which he rests, and the earth is his footstool, over which he rules (v. 49, 50), and therefore, What house will you build me, comparable to this which I have already? Or, what is the place of my rest? What need have I of a house, either to repose myself in or to show myself? Hath not my hand made all these things? And these show his eternal power and Godhead (Rom. i. 20); they so show themselves to all mankind that those who worship other gods are without excuse. And as the world is thus God's temple, wherein he is manifested, so it is God's temple in which he will be worshipped. As the earth is full of his glory, and is therefore his temple (Isa. vi. 3), so the earth is, or shall be, full of his praise (Hab. iii. 3), and all the ends of the earth shall fear him (Ps. lxvii. 7), and upon this account it is his temple. It was therefore no reflection at all upon this holy place, however they might take it, to say that Jesus should destroy this temple, and set up another, into which all nations should be admitted, ch. xv. 16, 17. And it would not seem strange to those who considered that scripture which Stephen here quotes (Isa. lxvi. 1-3), which, as it expressed God's comparative contempt of the external part of his service, so it plainly foretold the rejection of the unbelieving Jews, and the welcome of the Gentiles that were of a contrite spirit into the church.

Stephen's Address.

51 Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. 52 Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One; of whom ye have been now the betrayers and murderers: 53 Who have received the law by the disposition of angels, and have not kept it.

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, and it would be the glory of both to give way to that worship of the Father in spirit and in truth which was to be established in the kingdom of the Messiah, stripped of the pompous ceremonies of the old law, and so he was going to apply all this which he had said more closely to his present purpose; but he perceived they could not bear it. They could patiently hear the history of the Old Testament told (it was a piece of learning which they themselves dealt much in); but if Stephen go about to tell them that their power and tyranny must come down, and that the church must be governed by a spirit of holiness and love, and heavenly-mindedness, they will not so much as give him the hearing. It is probable that he perceived this, and that they were going to silence him; and therefore he breaks off abruptly in the midst of his discourse, and by that spirit of wisdom, courage, and power, wherewith he was filled, he sharply rebuked his persecutors, and exposed their true character; for, if they will not admit the testimony of the gospel to them, it shall become a testimony against them.

I. They, like their fathers, were stubborn and wilful, and would not be wrought upon by the various methods God took to reclaim and reform them; they were like their fathers, inflexible both to the word of God and to his providences. 1. They were stiff-necked (v. 51), and would not submit their necks to the sweet and easy yoke of God's government, nor draw in it, but were like a bullock unaccustomed to the yoke; or they would not bow their heads, no, not to God himself, would not do obeisance to him, would not humble themselves before him. The stiff neck is the same with the hard heart, obstinate and contumacious, and that will not yield—the general character of the Jewish nation, Exod. xxxii. 9; xxxiii. 3, 5; xxxiv. 9; Deut. ix. 6, 13; xxxi. 27; Ezek. ii. 4. 2. They were uncircumcised in heart and ears their hearts and ears were not devoted and given up to God, as the body of the people were in profession by the sign of circumcision: "In name and show you are circumcised Jews, but in heart and ears you are still uncircumcised heathens, and pay no more deference to the authority of your God than they do, Jer. ix. 26. You are under the power of unmortified lusts and corruptions, which stop your ears to the voice of God, and harden your hearts to that which is both most commanding and most affecting." They had not that circumcision made without hands, in putting off the body of the sins of the flesh, Col. ii. 11.

II. They, like their fathers, were not only not influenced by the methods God took to reform them, but they were enraged and incensed against them: You do always resist the Holy Ghost. 1. They resisted the Holy Ghost speaking to them by the prophets, whom they opposed and contradicted, hated and ridiculed; this seems especially meant here, by the following explication, Which of the prophets have not your fathers persecuted? In persecuting and silencing those that spoke by the inspiration of the Holy Ghost they resisted the Holy Ghost. Their fathers resisted the Holy Ghost in the prophets that God raised up to them, and so did they in Christ's apostles and ministers, who spoke by the same Spirit, and had greater measures of his gifts than the prophets of the Old Testament had, and yet were more resisted. 2. They resisted the Holy Ghost striving with them by their own consciences, and would not comply with the convictions and dictates of them. God's Spirit strove with them as with the old world, but in vain; they resisted him, took part with their corruptions against their convictions, and rebelled against the light. There is that in our sinful hearts that always resists the Holy Ghost, a flesh that lusts against the Spirit, and wars against his motions; but in the hearts of God's elect, when the fulness of time comes, this resistance is overcomer and overpowered, and after a struggle the throne of Christ is set up in the soul, and every thought that had exalted itself against it is brought into captivity to it, 2 Cor. x. 4, 5. That grace therefore which effects this change might more fitly be called victorious grace than irresistible.

III. They, like their fathers, persecuted and slew those whom God sent unto them to call them to duty, and make them offers of mercy. 1. Their fathers had been the cruel and constant persecutors of the Old-Testament prophets (v. 51): Which of the prophets have not your fathers persecuted? More or less, one time or other, they had a blow at them all. With regard even to those that lived in the best reigns, when the princes did not persecute them, there was a malignant party in the nation that mocked at them and abused them, and most of them were at last, either by colour of law or popular fury, put to death; and that which aggravated the sin of persecuting the prophets was, that the business of the prophets they were so spiteful at was to show before of the coming of the just One, to give notice of God's kind intentions towards that people, to send the Messiah among them in the fulness of time. Those that were the messengers of such glad tidings should have been courted and caressed, and have had the preferments of the best of benefactors; but, instead of this, they had the treatment of the worst of malefactors. 2. They had been the betrayers and murderers of the just One himself, as Peter had told them, ch. iii. 14, 15; v. 30. They had hired Judas to betray him, and had in a manner forced Pilate to condemn him; and therefore it is charged upon them that they were his betrayers and murders. Thus they were the genuine seed of those who slew the prophets that foretold his coming, which, by slaying him, they showed they would have done if they had lived then; and thus, as our Saviour had told them, they brought upon themselves the guilt of the blood of all the prophets. To which of the prophets would those have shown any respect who had no regard to the Son of God himself?

IV. They, like their fathers, put contempt upon divine revelation, and would not be guided and governed by it; and this was the aggravation of their sin, that God had given, as to their fathers his law, so to them his gospel, in vain. 1. Their fathers received the law, and did not observe it, v. 53. God wrote to them the great things of his law, after he had first spoken them to them; and yet they were counted by them as a strange or foreign thing, which they were no way concerned in. The law is said to be received by the disposition of angels, because angels were employed in the solemnity of giving the law, in the thunderings and lightnings, and the sound of the trumpet. It is said to be ordained by angels (Gal. iii. 19), God is said to come with ten thousand of his saints to give the law (Deut. xxxiii. 2), and it was a word spoken by angels, Heb. ii. 2. This put an honour both upon the law and the Lawgiver, and should increase our veneration for both. But those that thus received the law yet kept it not, but by making the golden calf broke it immediately in a capital instance. 2. They received the gospel now, by the disposition, not of angels, but of the Holy Ghost,—not with the sound of a trumpet, but, which was more strange, in the gift of tongues, and yet they did not embrace it. They would not yield to the plainest demonstrations, any more than their fathers before them did, for they were resolved not to comply with God either in his law or in his gospel.

We have reason to think Stephen had a great deal more to say, and would have said it if they would have suffered him; but they were wicked and unreasonable men with whom he had to do, that could no more hear reason than they could speak it.

Stephen's Martyrdom; Stephen's Dying Prayer.

54 When they heard these things, they were cut to the heart, and they gnashed on him with their teeth. 55 But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, 56 And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. 57 Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, 58 And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man's feet, whose name was Saul. 59 And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. 60 And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.

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 persecutors (such as we may expect to meet with if we are called out to suffer for Christ), and of the courage and comfort of the persecuted, that are thus called out. Here is hell in its fire and darkness, and heaven in its light and brightness; and these serve as foils to set off each other. It is not here said that the votes of the council were taken upon his case, and that by the majority he was found guilty, and then condemned and ordered to be stoned to death, according to the law, as a blasphemer; but, it is likely, so it was, and that it was not by the violence of the people, without order of the council, that he was put to death; for here is the usual ceremony of regular executions—he was cast out of the city, and the hands of the witnesses were first upon him.

Let us observe here the wonderful discomposure of the spirits of his enemies and persecutors, and the wonderful composure of his spirit.

I. See the strength of corruption in the persecutors of Stephen—malice in perfection, hell itself broken loose, men become incarnate devils, and the serpent's seed spitting their venom.

1. When they heard these things they were cut to the heart (v. 54), dieprionto, the same word that is used Heb. xi. 37, and translated they were sawn asunder. They were put to as much torture in their minds as ever the martyrs were put to in their bodies. They were filled with indignation at the unanswerable arguments that Stephen urged for their conviction, and that they could find nothing to say against them. They were not pricked to the heart with sorrow, as those were ch. ii. 37, but cut to the heart with rage and fury, as they themselves were, ch. v. 33. Stephen rebuked them sharply, as Paul expresses it (Tit. i. 13), apotomos—cuttingly, for they were cut to the heart by the reproof. Note, Rejecters of the gospel and opposers of it are really tormentors to themselves. Enmity to God is a heart-cutting thing; faith and love are heart-healing. When they heard how he that looked like an angel before he began his discourse talked like an angel, like a messenger from heaven, before he concluded it, they were like a wild bull in a net, full of the fury of the Lord, (Isa. li. 20), despairing to run down a cause so bravely pleaded, and yet resolved not to yield to it.

2. They gnashed upon him with their teeth. This denotes, (1.) Great malice and rage against him. Job complained of his enemy that he gnashed upon him with his teeth, Job xvi. 9. The language of this was, Oh that we had of his flesh to eat! Job xxxi. 31. They grinned at him, as dogs at those they are enraged at; and therefore Paul, cautioning against those of the circumcision, says, Beware of dogs, Phil. iii. 2. Enmity at the saints turns men into brute beasts. (2.) Great vexation within themselves; they fretted to see in him such manifest tokens of a divine power and presence, and it vexed them to the heart. The wicked shall see it and be grieved, he shall gnash with his teeth and melt away, Ps. cxii. 10. Gnashing with the teeth is often used to express the horror and torments of the damned. Those that have the malice of hell cannot but have with it some of the pains of hell.

3. They cried out with a loud voice (v. 57), to irritate and excite one another, and to drown the noise of the clamours of their own and one another's consciences; when he said, I see heaven opened, they cried with a loud voice, that he might not be heard to speak. Note, It is very common for a righteous cause, particularly the righteous cause of Christ's religion, to be attempted to be run down by noise and clamour; what is wanting in reason is made up in tumult, and the cry of him that ruleth among fools, while the words of the wise are heard in quiet. They cried with a loud voice, as soldiers when they are going to engage in battle, mustering up all their spirit and vigour for this desperate encounter.

4. They stopped their ears, that they might not hear their own noisiness; or perhaps under pretence that they could not bear to hear his blasphemies. As Caiaphas rent his clothes when Christ said, Hereafter you shall see the Son of man coming in glory (Matt. xxvi. 64, 65), so here these stopped their ears when Stephen said, I now see the Son of man standing in glory, both pretending that what was spoken was not to be heard with patience. Their stopping their ears was, (1.) A manifest specimen of their wilful obstinacy; they were resolved they would not hear what had a tendency to convince them, which was what the prophets often complained of: they were like the deaf adder, that will not hear the voice of the charmer, Ps. lviii. 4, 5. (2.) It was a fatal omen of that judicial hardness to which God would give them up. They stopped their ears, and then God, in a way of righteous judgment, stopped them. This was the work that was now in doing with the unbelieving Jews: Make the heart of this people fat, and their ears heavy; thus was Stephen's character of them answered, You uncircumcised in heart and ears.

5. They ran upon him with one accord—the people and the elders of the people, judges, prosecutors, witnesses, and spectators, they all flew upon him, as beasts upon their prey. See how violent they were, and in what haste—they ran upon him, though there was no danger of his outrunning them; and see how unanimous they were in this evil thing—they ran upon him with one accord, one and all, hoping thereby to terrify him, and put him into confusion, envying him his composure and comfort in soul, with which he wonderfully enjoyed himself in the midst of this hurry; they did all they could to ruffle him.

6. They cast him out of the city, and stoned him, as if he were not worthy to live in Jerusalem; nay, not worthy to live in this world, pretending herein to execute the law of Moses (Lev. xxiv. 16), He that blasphemeth the name of the Lord shall surely be put to death, all the congregation shall certainly stone him. And thus they had put Christ to death, when this same court had found him guilty of blasphemy, but that, for his greater ignominy, they were desirous he should be crucified, and God overruled it for the fulfilling of the scripture. The fury with which they managed the execution is intimated in this: they cast him out of the city, as if they could not bear the sight of him; they treated him as an anathema, as the offscouring of all things. The witnesses against him were the leaders in the execution, according to the law (Deut. xvii. 7), The hands of the witnesses shall be first upon him, to put him to death, and particularly in the case of blasphemy, Lev. xxiv. 14; Deut. xiii. 9. Thus they were to confirm their testimony. Now, the stoning of a man being a laborious piece of work, the witnesses took off their upper garments, that they might not hang in their way, and they laid them down at a young man's feet, whose name was Saul, now a pleased spectator of this tragedy. It is the first time we find mention of his name; we shall know it and love it better when we find it changed to Paul, and him changed from a persecutor into a preacher. This little instance of his agency in Stephen's death he afterwards reflected upon with regret (ch. xxii. 20): I kept the raiment of those that slew him.

II. See the strength of grace in Stephen, and the wonderful instances of God's favour to him, and working in him. As his persecutors were full of Satan, so was he full of the Holy Ghost, fuller than ordinary, anointed with fresh oil for the comb at, that, as the day, so might the strength be. Upon this account those are blessed who are persecuted for righteousness' sake, that the Spirit of God and of glory rests upon them, 1 Pet. iv. 14. When he was chosen to public service, he was described to be a man full of the Holy Ghost (ch. vi. 5), and now he is called out to martyrdom he has still the same character. Note, Those that are full of the Holy Ghost are fit for any thing, either to act for Christ or to suffer for him. And those whom God calls out to difficult services for his name he will qualify for those services, and carry comfortably through them, by filling them with the Holy Ghost, that, as their afflictions for Christ abound, their consolation in him may yet more abound, and then none of these things move them. Now here we have a remarkable communion between this blessed martyr and the blessed Jesus in this critical moment. When the followers of Christ are for his sake killed all the day long, and accounted as sheep for the slaughter, does this separate them from the love of Christ? Does he love them the less? Do they love him the less? No, by no means; and so it appears by this narrative, in which we may observe.

1. Christ's gracious manifestation of himself to Stephen, both for his comfort and for his honour, in the midst of his sufferings. When they were cut to the heart, and gnashed upon him with their teeth, ready to eat him up, then he had a view of the glory of Christ sufficient to fill him with joy unspeakable, which was intended not only for his encouragement, but for the support and comfort of all God's suffering servants in all ages.

(1.) He, being full of the Holy Ghost, looked up stedfastly into heaven, v. 55. [1.] Thus he looked above the power and fury of his persecutors, and did as it were despise them, and laugh them to scorn, as the daughter of Zion, Isa. xxxvii. 22. They had their eyes fixed upon him, full of malice and cruelty; but he looked up to heaven, and never minded them, was so taken up with the eternal life now in prospect that he seemed to have no manner of concern for the natural life now at state. Instead of looking about him, to see either which way he was in danger or which way he might make his escape, he looks up to heaven; thence only comes his help, and thitherward his way is still open; though they compass him about on every side, they cannot interrupt his intercourse with heaven. Note, A believing regard to God and the upper world will be of great use to us, to set us above the fear of man; for as far as we are under the influence of that fear we forget the Lord our Maker, Isa. li. 13. [2.] Thus he directed his sufferings to the glory of God, to the honour of Christ, and did as it were appeal to heaven concerning them (Lord, for thy sake I suffer this) and express his earnest expectation that Christ should be magnified in his body. Now that he was ready to be offered he looks up stedfastly to heaven, as one willing to offer himself. [3.] Thus he lifted up his soul with his eyes to God in the heavens, in pious ejaculations, calling upon God for wisdom and grace to carry him through this trial in a right manner. God has promised that he will be with his servants whom he calls out to suffer for him; but he will for this be sought unto. He is nigh unto them, but it is in that for which they call upon him. Is any afflicted? Let him pray. [4.] Thus he breathed after the heavenly country, to which he saw the fury of his persecutors would presently send him. It is good for dying saints to look up stedfastly to heaven: "Yonder is the place whither death will carry my better part, and then, O death! where is thy sting?" [5.] Thus he made it to appear that he was full of the Holy Ghost; for, wherever the Spirit of grace dwells, and works, and reigns, he directs the eye of the soul upward. Those that are full of the Holy Ghost will look up stedfastly to heaven, for there their heart is. [6.] Thus he put himself into a posture to receive the following manifestation of the divine glory and grace. If we expect to hear from heaven, we must look up stedfastly to heaven.

(2.) He saw the glory of God (v. 55); for he saw, in order to this, the heavens opened, v. 56. Some think his eyes were strengthened, and the sight of them so raised above its natural pitch, by a supernatural power, that he saw into the third heavens, though at so vast a distance, as Moses's sight was enlarged to see the whole land of Canaan. Others think it was a representation of the glory of God set before his eyes, as, before, Isaiah and Ezekiel; heaven did as it were come down to him, as Rev. xxi. 2. The heavens were opened, to give him a view of the happiness he was going to, that he might, in prospect of it, go cheerfully through death, so great a death. Would we by faith look up stedfastly, we might see the heavens opened by the mediation of Christ, the veil being rent, and a new and living way laid open for us into the holiest. The heaven is opened for the settling of a correspondence between God and men, that his favours and blessings may come down to us, and our prayers and praises may go up to him. We may also see the glory of God, as far as he has revealed it in his word, and the sight of this will carry us through all the terrors of sufferings and death.

(3.) He saw Jesus standing on the right hand of God (v. 55), the Son of man, so it is v. 56. Jesus, being the Son of man, having taken our nature with him to heaven, and being there clothed with a body, might be seen with bodily eyes, and so Stephen saw him. When the Old-Testament prophets saw the glory of God it was attended with angels. The Shechinah or divine presence in Isaiah's vision was attended with seraphim, in Ezekiel's vision with cherubim, both signifying the angels, the ministers of God's providence. But here no mention is made of the angels, though they surround the throne and the Lamb; instead of them Stephen sees Jesus at the right hand of God, the great Mediator of God's grace, from whom more glory redounds to God than from all the ministration of the holy angels. The glory of God shines brightest in the face of Jesus Christ; for there shines the glory of his grace, which is the most illustrious instance of his glory. God appears more glorious with Jesus standing at his right hand than with millions of angels about him. Now, [1.] Here is a proof of the exaltation of Christ to the Father's right hand; the apostles saw him ascend, but they did not see him sit down, A cloud received him out of their sight. We are told that he sat down on the right hand of God; but was he ever seen there? Yes, Stephen saw him there, and was abundantly satisfied with the sight. He saw Jesus at the right hand of God, denoting both his transcendent dignity and his sovereign dominion, his uncontrollable ability and his universal agency; whatever God's right hand gives to us, or receives from us, or does concerning us, it is by him; for he is his right hand. [2.] He is usually said to sit there; but Stephen sees him standing there, as one more than ordinarily concerned at present for his suffering servant; he stood up as a judge to plead his cause against his persecutors; he is raised up out of his holy habitation (Zech. ii. 13), comes out of his place to punish, Isa. xxvi. 21. He stands ready to receive him and crown him, and in the mean time to give him a prospect of the joy set before him. [3.] This was intended for the encouragement of Stephen. He sees Christ is for him, and then no matter who is against him. When our Lord Jesus was in his agony an angel appeared to him, strengthening him; but Stephen had Christ himself appearing to him. Note, Nothing so comfortable to dying saints, nor so animating to suffering saints, as to see Jesus at the right hand of God; and, blessed be God, by faith we may see him there.

(4.) He told those about him what he saw (v. 56): Behold, I see the heavens opened. That which was a cordial to him ought to have been a conviction to them, and a caution to them to take heed of proceeding against one upon whom heaven thus smiled; and therefore what he saw he declared, let them make what use they pleased of it. If some were exasperated by it, others perhaps might be wrought upon to consider this Jesus whom they persecuted, and to believe in him.

2. Stephen's pious addresses to Jesus Christ. The manifestation of God's glory to him did not set him above praying, but rather set him upon it: They stoned Stephen, calling upon God, v. 59. Though he called upon God, and by that showed himself to be a true-born Israelite, yet they proceeded to stone him, not considering how dangerous it is to fight against those who have an interest in heaven. Though they stoned him, yet he called upon God; nay, therefore he called upon him. Note, It is the comfort of those who are unjustly hated and persecuted by men that they have a God to go to, a God all-sufficient to call upon. Men stop their ears, as they did here (v. 57), but God does not. Stephen was now cast out of the city, but he was not cast out from his God. He was now taking his leave of the world, and therefore calls upon God; for we must do this as long as we live. Note, It is good to die praying; then we need help—strength we never had, to do a work we never did—and how can we fetch in that help and strength but by prayer? Two short prayers Stephen offered up to God in his dying moments, and in them as it were breathed out his soul:—

(1.) Here is a prayer for himself: Lord Jesus, receive my spirit. Thus Christ had himself resigned his spirit immediately into the hands of the Father. We are here taught to resign ours into the hands of Christ as Mediator, by him to be recommended to the Father. Stephen saw Jesus standing at the Father's right hand, and he thus calls to him: "Blessed Jesus, do that for me now which thou standest there to do for all thine, receive my departing spirit into thy hand." Observe, [1.] The soul is the man, and our great concern, living and dying, must be about our souls. Stephen's body was to be miserably broken and shattered, and overwhelmed with a shower of stones, the earthly house of this tabernacle violently beaten down and abused; but, however it goes with that, "Lord," saith he, "'let my spirit be safe; let it go well with my poor soul." Thus, while we live, our care should be that though the body be starved or stripped the soul may be fed and clothed, though the body lie in pain the soul may dwell at ease; and, when we die, that though the body be thrown by as a despised broken vessel, and a vessel in which there is no pleasure, yet the soul may be presented a vessel of honour, that God may be the strength of the heart and its portion, though the flesh fail. [2.] Our Lord Jesus is God, to whom we are to seek, and in whom we are to confide and comfort ourselves living and dying. Stephen here prays to Christ, and so must we; for it is the will of God that all men should thus honour the Son, even as they honour the Father. It is Christ we are to commit ourselves to, who alone is able to keep what we commit to him against that day; it is necessary that we have an eye to Christ when we come to die, for there is no venturing into another world but under his conduct, no living comforts in dying moments but what are fetched from him. [3.] Christ's receiving our spirits at death is the great thing we are to be careful about, and to comfort ourselves with. We ought to be in care about this while we live, that Christ may receive our spirits when we die; for, if he reject and disown them, whither will they betake themselves? How can they escape being a prey to the roaring lion? To him therefore we must commit them daily, to be ruled and sanctified, and made meet for heaven, and then, and not otherwise, he will receive them. And, if this has been our care while we live, it may be our comfort when we come to die, that we shall be received into everlasting habitations.

(2.) Here is a prayer for his persecutors, v. 60.

[1.] The circumstances of this prayer are observable; for it seems to have been offered up with something more of solemnity than the former. First, He knelt down, which was an expression of his humility in prayer. Secondly, He cried with a loud voice, which was an expression of his importunity. But why should he thus show more humility and importunity in this request than in the former? Why, none could doubt of his being in good earnest in his prayers for himself, and therefore there he needed not to use such outward expressions of it; but in his prayer for his enemies, because that is so much against the grain of corrupt nature, it was requisite he should give proofs of his being in earnest.

[2.] The prayer itself: Lord, lay not this sin to their charge. Herein he followed the example of his dying Master, who prayed thus for his persecutors, Father, forgive them; and set an example to all following sufferers in the cause of Christ thus to pray for those that persecute them. Prayer may preach. This did so to those who stoned Stephen, and he knelt down that they might take notice he was going to pray, and cried with a loud voice that they might take notice of what he said, and might learn, First, That what they did was a sin, a great sin, which, if divine mercy and grace did not prevent, would be laid to their charge, to their everlasting confusion. Secondly, That, notwithstanding their malice and fury against him, he was in charity with them, and was so far from desiring that God would avenge his death upon them that it was his hearty prayer to God that it might not in any degree be laid to their charge. A sad reckoning there would be for it. If they did not repent, it would certainly be laid to their charge; but he, for his part, did not desire the woeful day. Let them take notice of this, and, when their thoughts were cool, surely they would not easily forgive themselves for putting him to death who could so easily forgive them. The blood-thirsty hate the upright, but the just seek his soul, Prov. xxix. 10. Thirdly, That, though the sin was very heinous, yet they must not despair of the pardon of it upon their repentance. If they would lay it to their hearts, God would not lay it to their charge. "Do you think," saith St. Austin, "that Paul heard Stephen pray this prayer? It is likely he did and ridiculed it then (audivit subsannans, sed irrisit—he heard with scorn), but afterwards he had the benefit of it, and fared the better for it."

3. His expiring with this: When he had said this, he fell asleep; or, as he was saying this, the blow came that was mortal. Note, Death is but a sleep to good people; not the sleep of the soul (Stephen had given that up into Christ's hand), but the sleep of the body; it is its rest from all its griefs and toils; it is perfect ease from toil and pain. Stephen died as much in a hurry as ever any man did, and yet, when he died, he fell asleep. He applied himself to his dying work with as much composure of mind as if he had been going to sleep; it was but closing his eyes, and dying. Observe, He fell asleep when he was praying for his persecutors; it is expressed as if he thought he could not die in peace till he had done this. It contributes very much to our dying comfortably to die in charity with all men; we are then found of Christ in peace; let not the sun of life go down upon our wrath. He fell asleep; the vulgar Latin adds, in the Lord, in the embraces of his love. If he thus sleep, he shall do well; he shall awake again in the morning of the resurrection.

Then said the High Priest. Mt 2:4. In this case the high priest seems to have presided in the council.

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

Men, brethren, and fathers. These were the usual titles by which the sanhedrim was addressed. In all this Stephen was perfectly respectful, and showed that he was disposed to render due honour to the institutions of the nation.

The God of glory. This is a Hebrew form of expression denoting the glorious God. It properly denotes his majesty, or splendour, or magnificence; and the word glory is often applied to the splendid appearances in which God has manifested himself to men, De 5:24; Ex 33:18, 16:7,10, Lev 9:23, Nu 14:10. Perhaps Stephen meant to affirm that God appeared to Abraham in some such glorious or splendid manifestation, by which he would know that he was addressed by God. Stephen, moreover, evidently uses the word glory to repel the charge of blasphemy against God, and to show that he regarded him as worthy of honour and praise.

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

Unto our father. The Jews valued themselves much on being the children of Abraham, Mt 3:9. This expression was therefore well calculated to conciliate their minds.

When he was in Mesopotamia. In Gen 11:31, it is said that Abraham dwelt in Ur of the Chaldees. The word Mesopotamia properly denotes the region between the two rivers, the Euphrates and the Tigris. Acts 2:9. The name is Greek, and the region had also other names before the Greek name was given to it. In Gen 11:31, 15:7, it is called Ur of the Chaldees. Mesopotamia and Chaldea might not exactly coincide; but it is evident that Stephen meant to say that Ur was in the country afterwards called Mesopotamia. Its precise situation is unknown. A Persian fortress of this name is mentioned by Ammianus, (xxv. 8,) between Nesibis and the Tigris.

Before he dwelt in Charran. From Gen 11:31, it would seem that Terah took his son Abraham of his own accord, and removed to Haran. But, from Gen 12:1, 15:7, it appears that God had commanded Abraham to remove, and he so ordered it in his providence that Terah was disposed to remove his family with an intention of going into the land of Canaan, (Charran.) This is the Greek form of the Hebrew word Haran, Gen 11:31. This place was also in Mesopotamia, in 36 52' N. lat. and 39 5' E. lon. Here Terah died, (Gen 11:32;) and to this place Jacob retired when he fled from his brother Esau, Gen 27:43. It is situated "in a flat and sandy plain, and is inhabited by a few wandering Arabs, who select it for the delicious water which it contains."--Robinson' s Calmet.

(a) "brethren" Acts 22:1 (*) "Charran" "Haran"

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

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

Into the land, etc. The country was yet unknown. The place was to be shown him. This is presented in the New Testament as a strong instance of faith, Heb 11:8,9. It was an act of simple confidence in God. And to leave his country and home, to go into a land of strangers, not knowing whither he went, required strong confidence in God. It is a simple illustration of what man is always required to do at the commands of God. Thus the gospel requires him to commit all to God; to yield body and soul to his disposal; and to be ready at his command to forsake father and mother, and friends, and houses, and lands, for the sake of the Lord Jesus, Lk 14:33; Mt 19:27,29. The trials which Abraham might have anticipated may be readily conceived. He was going, in a rude and barbarous age of the world, into a land of strangers. He was without arms or armies, almost alone. He did not even know the nature or situation of the land, or the character of its inhabitants. He had no title to it; no claim to urge; and he went depending on the simple promise of God that he would give it to him. He went, therefore, trusting simply to the promise of God. And thus his conduct illustrated precisely what we are to do in all the future--in reference to all our coming life, and to the eternity before us-we are to trust simply to the promise of God, and do that which he requires. This is faith. In Abraham it was as simple and intelligible an operation of mind as ever occurs in any instance. Nor is faith in the Scripture regarded as more mysterious than any other mental operation. Had Abraham seen all that was to result from his going into that land, it would have been sufficient reason to induce him to do as he did. But God saw it; and Abraham was required to act just as if he had seen it all, and all the reasons why he was called. On the strength of God's promises he was called to act. This was faith. It did not require him to act where there was no reason for his so acting, but where he did not see the reason. So in all cases of faith. If man could see all that God sees, he would perceive reasons for acting as God requires. But the reasons of things are often concealed, and man is required to act on the belief that God sees reasons why he should so act. To act under the proper impression of that truth which God presents, is faith--as simple and intelligible as any other act or operation of the mind. Mk 16:16.

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

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

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

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

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

(a) "Then came he out" Gen 12:5 (*) "Charran" "Haran"

And he gave him none inheritance. Abraham led a wandering life; and this passage means, that he did not himself receive a permanent possession or residence in that land. The only land which he owned was the field which he purchased of the children of Heth, for a burial-place, Gen 23. As this was obtained by purchase, and not by the direct gift of God, and as it was not designed for a residence, it is said that God gave him no inheritance. It is mentioned as a strong instance of his faith, that he should remain there without a permanent residence himself, with only the prospect that his children, at some distant period, would inherit it.

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

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

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

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

(b) "he promised" Gen 13:15

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

His seed. His posterity; his descendants.

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

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

Should bring them into bondage. Or, should make them slaves, Ex 1:11.

And entreat them evil. Should oppress or afflict them.

Four hundred years. This is the precise time which is mentioned by Moses, Gen 15:13. Great perplexity has been experienced in explaining this passage, or reconciling it with other statements. In Ex 12:40, it is said that their sojourning in Egypt was four hundred and thirty years. Josephus (Antiq. b. ii.chap. ix. 2 ]) also says, that the time in which they were in Egypt was four hundred years; though in another place (Antiq. b. ii. chap. xv. & 2) he says, that they left Egypt four hundred and thirty years after their forefather Abraham came to Canaan, but two hundred and fifteen years after Jacob removed to Egypt. Paul also (Gal 3:17) says, that it was four hundred and thirty years from the time when the promise was given to Abraham to the time when the law was given on Mount Sinai. The Samaritan Pentateuch says also, (Ex 12:40,) that the "dwelling of the sons of Israel, and of their fathers, which they dwelt in the land of Canaan, and in the land of Egypt, was four hundred and thirty years." The same is the version of the Septuagint. A part of this perplexity is removed by the fact that Stephen and Moses use, in accordance with a very common custom, round numbers in speaking of it; and thus speak of four hundred years, when the literal time was four hundred and thirty. The other perplexities are not so easily removed. From the account which Moses has given of the lives of certain persons, it would seem clear that the time which they spent in Egypt was not four hundred years. From Gen 46:8,11, it appears that Kohath was born when Jacob went into Egypt. He lived one hundred and thirty-three years, Ex 6:18. Amram, his son, and the father of Moses, lived one hundred and thirty-seven years, Ex 6:20. Moses was eighty years old when he was sent to Pharoah, Ex 7:7. The whole time thus mentioned, including the time in which the father lived after his son was born, was only three hundred and fifty years. Exclusive of that, it is reasonable to suppose that the actual time of their being in Egypt could not have been but about two hundred years, according to one account of Josephus. The question then is, how can these accounts be reconciled? The only satisfactory way is, by supposing that the four hundred and thirty years includes the whole time from the calling of Abraham to the departure from Egypt. And that this was the fact is probable from the following circumstances:

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

(2.) All this period was properly the period of promise, not of possession. In this respect, the wanderings of Abraham and the oppressions of Egypt came under the same general description.

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

(4.) All this receives countenance from the version of the LXX., and from the Samaritan text, showing the manner in which the ancient Jews were accustomed to understand it.

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

(+) "on this wise" "In this manner" (c) "that his seed" Gen 15:13,16 (++) "strange land" "Foreign" (*) "evil" "Afflict them" (d) "four hundred years" Ex 12:40,41

And the nation, etc. Referring particularly to the Egyptians.

Will I judge. The word judge, in the Bible, often means to execute judgment, as well as to pronounce it; that is, to punish. See Jn 18:31, 3:17, 8:50, 12:47, Acts 24:6, 1Cor 5:13, etc. It has this meaning here. God regarded their oppressive acts as deserving his indignation, and he evinced it in the plagues with which he visited them, and in their overthrow in the Red Sea.

Shall serve me. Shall worship me, or be regarded as my people.

In this place. That is, in the place where God made this promise to Abraham. These words are not found in Genesis; but similar words are found in Ex 3:12; and it was a practice, in making quotations, to quote the sense only, or to connect two or more promises having relation to the same thing.

(a) "serve me in this place" Ex 3:12

And he gave him. That is, God appointed, or commanded this, Gen 17:9-13.

The covenant. The word covenant denotes, properly, a compact or agreement between two or more persons, usually attended with seals, or pledges, or sanctions. In Gen 17:7, and elsewhere: it is said that God would establish his covenant with Abraham; that is, he made him certain definite promises, attended with pledges and seals, etc. The idea of a strict compact or agreement between God and man, as between equal parties, is not found in the Bible. It is commonly used, as here, to denote a promise on the part of God, attended with pledges, and demanding, on the part of man, in order to avail himself of its benefits, a stipulated course of conduct. The covenant is therefore another name for denoting two things on the part of God:

(1.) A command, which man is not at liberty to reject, as he would be if a literal covenant; and,

(2.) a promise, which is to be fulfilled only on the condition of obedience. The covenant with Abraham was simply a promise to give him the land, and to make him a great nation, etc. It was never proposed to Abraham with the supposition that he was at liberty to reject it, or to refuse to comply with its conditions. Circumcision was appointed as the mark or indication that Abraham and those thus designated were the persons included in the gracious purpose and promise. It served to separate them as a peculiar people; a people whose peculiar characteristic it was, that they obeyed and served the God who had made the promise to Abraham. The phrase, "covenant of circumcision," means, therefore, the covenant or promise which God made to Abraham, of which circumcision was the distinguishing mark or sign.

The twelve patriarchs. The word patriarch properly denotes the father and ruler of a family. But it is commonly applied, by way of eminence, to the progenitors of the Jewish race, particularly to the twelve sons of Jacob. Acts 2:29.

(b) "he gave him the covenant" Gen 17:9-11 (c) "so Abraham" Gen 21:1-4 (d) "Isaac begat" Gen 25:26 (e) "Jacob begat twelve patriarchs" Gen 29:32

Moved with envy. That is, dissatisfied with the favour which their father Jacob showed Joseph, and envious at the dreams which indicated that he was to be raised to remarkable honour above his parents and brethren, Gen 37:3-11.

Sold Joseph into Egypt. Sold him, that he might be taken to Egypt. This was done at the suggestion of Judah, who advised it that Joseph might not be put to death by his brethren, Gen 27:28. It is possible that Stephen, by this fact, might have designed to prepare the way for a severe rebuke of the Jews for having dealt in a similar manner with their Messiah.

But God was with him. God protected him, and overruled all these wicked doings, so that he was raised to extraordinary honours.

(f) "envy" Gen 37:28, Ps 105:17 (g) "God was with him" Gen 39:2,21

And delivered him, etc. That is, restored him to liberty from his servitude and humiliation, and raised him up to high honours and offices in Egypt.

Favour and wisdom. The favour was the result of his wisdom. His wisdom was particularly evinced in interpreting the dreams of Pharaoh, Gen 41.

And he made him governor, etc. Gen 41:40.

All his house. All the family, or all the court and government of the nation.

(h) "he made him" Gen 41:40 (*) "house" "Palace"

Now there came a dearth. A famine. Gen 41:54.

And Chanaan. Jacob was living at that time in Canaan.

Found no sustenance. No food; no means of living.

(i) "there came a dearth" Gen 41:54

Was corn in Egypt. The word corn here rather denotes wheat. Mt 12:1.

Our fathers. His ten sons; all his sons except Joseph and Benjamin, Gen 42:2. Stephen here refers only to the history, without entering into details. By this general reference he sufficiently showed that he believed what Moses had spoken, and did not intend to show him disrespect.

(k) "But when Jacob heard" Gen 13:1,2 (+) "sent out our fathers first" "The first time"

Joseph was not known. Gen 14:4.

Joseph's kindred, etc. His relatives, his family. Gen 14:16.

(l) "Joseph was made known" Gen 14:4,16

All his kindred. His father and family, Gen 45:17-28 Gen 46:1-26.

Threescore and fifteen souls. Seventy-five persons. There has been much perplexity felt in the explanation of this pas sage. In Gen 46:26, Ex 1:5, De 10:22, it is expressly said that the number which went down to Egypt consisted of but seventy persons. The question is, in what way these accounts can be reconciled? It is evident that Stephen has followed the account which is given by the Septuagint. In Gen 46:27, that version reads, "But the sons of Joseph who were with him in Egypt, were nine souls; all the souls of-the house of Jacob which came with Jacob into Egypt, were seventy-five souls." This number is made out by adding these nine souls to the sixty-six mentioned in Gen 46:26. The difference between the Septuagint and Moses is, that the former mentions five descendants of Joseph who are not recorded by the latter. The names of the sons of Ephraim and Manasseh are recorded in 1Chr 7:14-21. Their names were Ashriel, Machir, Zelophehad, Peresh, sons of Manasseh; and Shuthelah, son of Ephraim. Why the Septuagint inserted these, it may not be easy to see. But such was evidently the fact; and the fact accords accurately with the historic record, though Moses did not insert their names. The solution of difficulties in regard to chronology is always difficult; and what might be entirely apparent to a Jew, in the time of Stephen, may be wholly inexplicable to us.

(m) "all his kindred" Gen 46:27, De 10:22

And died. Gen 49:33.

He, and our fathers. The time which the Israelites remained in Egypt was two hundred and fifteen years; so that all the sons of Jacob were deceased before the Jews went out to go to the land of Canaan.

And were carried over. Jacob himself was buried in the field of Machpelah, by Joseph and his brethren, Gen 1:13. It is expressly said that the bones of Joseph were carried by the Israelites when they went into the land of Canaan, and buried in Shechem, Josh 24:32. Comp. Gen 1:25. No mention is made in the Old Testament of their carrying the bones of any of the other patriarchs; but the thing is highly probable in itself. If the descendants of Joseph carried his bones, it would naturally occur to them to take also the bones of each of the patriarchs, and give them an honourable sepulchre together in the land of promise. Josephus (Antiq. b. ii. chap. viii. & 2) says, that "the posterity and sons of these men, (of the brethren of Joseph,) after some time, carried their bodies and buried them in Hebron; but as to the bones of Joseph, they carried them into the land of Canaan afterward, when the Hebrews went out of Egypt." This is the account which Josephus gives, and it is evidently in accordance with the common opinion of the Jewish writers, that they were buried in Hebron. Yet the tradition is not uniform. Some of the Jews affirm that they were buried in Sychem. (Kuinel.) As the Scriptures do not anywhere deny that the fathers were buried in Sychem, it cannot be proved that Stephen was in error. There is one circumstance of strong probability to show that he was correct. At the time this defence was delivered, Sychem was in the hands of the Samaritans, between whom and the Jews there was a violent hostility. Of course the Jews would not be willing to concede that the Samaritans had the bones of their ancestors; and hence perhaps the opinion had been maintained that they were buried in Hebron.

Into Sychem. This was a town or village near to Samaria. It was called Sychar, Jn 4:5,) Schechem, and Sychem. It is now called Naplous, or Napolose, and is ten miles from Shiloh, and about forty from Jerusalem, towards the north.

That Abraham bought. The word Abraham here has given rise to considerable perplexity; and it is now pretty generally conceded that it is a mistake. It is certain, from Gen 33:19, Josh 24:32, that this piece of land was bought not by Abraham, but by Jacob, of the sons of Hamor, the father of Shechem. The land which Abraham purchased was the cave of Machpelah, of the sons of Heth, in Hebron, Gen 23. Various solutions have been proposed of this difficulty, which it is not necessary to detail. It may be remarked, however,

(1.) that as the text now stands, it is an evident error. This is clear from the passages cited from the Old Testament, above.

(2.) It is not at all probable that either Stephen or Luke would have committed such an error. Every consideration must lead us to the conclusion that they were too well acquainted with such prominent points of the Jewish history to commit an error like this.

(3.) The probability therefore is, that the error has arisen since; but how is not known, nor is there any way of ascertaining. All the ancient versions agree in reading Abraham. One Ms. only reads "Abraham our Father." Some have supposed, therefore, that it was written, "which our father brought," and that some early transciber inserted the name Abraham. Others, that the name was omitted entirely by Stephen; and then the antecedent to the verb "bought" will be "Jacob," in Acts 7:15, according with the fact. Other modes have been proposed also, but none are entirely satisfactory. If there was positive proof of Stephen's inspiration, or if it were necessary to make that out, the difficulty would be much greater. But it has already been remarked, that there is no decisive evidence of that; and it is not necessary to make out that point to defend the Scriptures. All that can be demanded of the historian is, that he should give a fair account of the defence as it was delivered; and though the probability is that Stephen would not commit such an error, yet, admitting that he did, it by no means proves that Luke was not inspired, or that Luke has committed any error in recording what was actually said.

Of the sons of Emmor. In the Hebrew, Gen 33:19, the "children of Hamor"--but different ways of rendering the same word.

The times of the promise. The time of the fulfillment of the promises.

The people grew, etc. Ex 1:7,8

(b) "the people grew" Ex 1:7-9

Till another king arose. This is quoted from Ex 1:8. What was the name of this king is not certainly known. The common name of all the kings of Egypt was Pharaoh, as Caesar became the common name of the emperors of Rome after the time of Julius Caesar: thus we say, Augustus Caesar, Tiberius Caesar, etc. It has commonly been supposed to have been the celebrated Rameses, or Ramses Meiamoun, the sixth king of the eighteenth dynasty; and the event is supposed to have occurred about 1559 years before the Christian era. But M. Champollion supposes that his name was Mandonel, whose reign commenced 1585, and ended 1565 years before. Christ. (Essay on the Hieroglyphic System, pp. 94, 95.)

Which knew not Joseph. It can hardly be supposed that he would be ignorant of the name and deeds of Joseph; and this expression, therefore, probably means that he did not favour the designs of Joseph; he did not remember the benefits he had conferred on the nation; or furnish the patronage for the kindred of Joseph which had been secured for them by Joseph under a former reign. National ingratitude and forgetfulness of favours have not been uncommon in the world; and a change of dynasty or succession has often obliterated all memory of former obligations and compacts.

Dealt subtilly. He acted deceitfully; he used fraud, The cunning or deceitful attempt which is referred to, is his endeavour to weaken and destroy the Jewish people by causing their male children to be put to death, Ex 1:22.

Our kindred. Our nation, or our ancestors.

And evil entreated. Was unjust and cruel towards them.

So that, etc. For that purpose, or to cause them to cast them out. He dealt with them in this cruel manner, hoping that the Israelites themselves would destroy their own sons, that they might not grow up to experience the same sufferings as their fathers had. The cunning or subtilty of Pharaoh extended to everything that he did to oppress, to keep under, and to destroy the children of Israel.

(c) "so that they cast out" Ex 1:22

In which time, etc. During this period of oppression. See Ex 2:2, etc.

Was exceeding fair. Greek, "was fair to God;" properly rendered, was very handsome. The word God is used in the Greek here in accordance with the Hebrew usage, by which anything that is very handsome, or lofty, or grand, is thus designated. Thus, Ps 36:7, mountains of God mean lofty mountains; Ps 80:10, [ver. 11, Heb.,] cedars of God mean lofty, beautiful cedars. Thus Nineveh is called "a great city to God," (Jonah 3:3, Greek,) meaning a very great city. The expression here means simply, that Moses was very fair, or handsome. Comp. Heb 11:23, where he is called a "proper child," i.e., a handsome child. It would seem from this, that Moses was preserved by his mother on account of his beauty; and this is hinted at in Ex 2:2. And it would also seem from this, that Pharaoh had succeeded by his oppressions in what he had attempted; and that it was not unusual for parents among the Jews to expose their children, or to put them to death.

(d) "Moses was born" Ex 2:2 (1) "exceeding fair" or, "fair to God" (+) "exceeding fair" "Very Beautiful"

Was cast out. When he was exposed on the banks of the Nile, Ex 2:3.

And nourished him. Adopted him, and treated him as her son, Ex 2:10. It is implied in this, that he was educated by her. An adopted son in the family of Pharaoh would be favoured with all the advantages which the land could furnish for an education.

(e) "nourished him" Ex 2:10

Moses was learned. Or, was instructed. It does not mean that he had that learning, but that he was carefully trained or educated in that wisdom. The passage does not express the fact that Moses was distinguished for learning, but that he was carefully educated, or that pains were taken to make him learned.

In all the wisdom, etc. The learning of the Egyptians was confined chiefly to astrology, to the interpretation of dreams, to medicine, to mathematics, and to their sacred science or traditionary doctrines about religion, which were concealed chiefly under their hieroglyphics. Their learning is not unfrequently spoken of in the Scriptures, 1Kgs 4:30; Comp. Isa 19:11,12. And their knowledge is equally celebrated in the heathen world. It is known that science was carried from Egypt to Phenicia, and thence to Greece; and not a few of the Grecian philosophers travelled to Egypt in pursuit of knowledge.

And was mighty. Was powerful, or was distinguished. This means that he was eminent in Egypt, before he conducted the children of Israel forth. It refers to his addresses to Pharaoh, and to the miracles which he wrought before their departure.

In words. From Ex 4:10, it seems that Moses was "slow of speech, and of a slow tongue." When it is said that he was mighty in words, it means that he was mighty in his communications to Pharaoh, though they were spoken by his brother Aaron. Aaron was in his place, and Moses addressed Pharaoh through him, who was appointed to deliver the message, Ex 4:11-16.

Deeds. Miracles, Ex 7, etc.

(*) "Learned" "Instructed" (f) "mighty in words" Lk 24:19

Full forty years of age. This is not recorded in the Old Testament, but it is a constant tradition of the Jews that Moses was forty years of age when he undertook to deliver them. Thus it is said, "Moses lived in the palace of Pharaoh forty years; he was forty years in Midian; and he ministered to Israel forty years." (Kuinel.)

To visit, etc. Probably with a view of delivering them from their oppressive bondage. Comp. Acts 7:26.

(a) "And when he was" Ex 2:11

Suffer wrong. The wrong or injury was, that the Egyptian was smiting the Hebrew, Ex 2:11,12.

Smote the Egyptian. He slew him, and buried him in the sand.

For he supposed. This is not mentioned by Moses; but it is not at all improbable. When they saw him alone contending with the Egyptian, when it was understood that he had come and taken vengeance or one of their oppressors, it might have been presumed that he regarded himself as directed by God to interpose, and save the people.

(1) "For he supposed" "Now"

And the next day. Ex 2:13.

He shewed himself. He appeared in a sudden and unexpected manner to them.

Unto them. That is, to two of the Hebrews, Ex 2:13.

As they strove. As they were engaged in a quarrel.

Have set them at one. Greek, "would have urged them to peace." This he did by remonstrating with the man that did the wrong.

Saying. What follows is not quoted literally from the account which Moses gives, but it is substantially the same.

Sirs. Greek, "men."

Ye are brethren. You belong not only to the same nation, but you are brethren and companions in affliction, and should not, therefore, contend with each other. One of the most melancholy scenes in this world, is that where those who are poor, and afflicted, and oppressed, add to all their other calamities, altercations and strifes among themselves. Yet it is from this class that contentions and lawsuits usually arise. The address which Moses here makes to the contending Jews, might be applied to the whole human family, in view of the contentions and wars of nations: "Ye are brethren, members of the same great family, and why do you contend with each other?"

(*) "at one again" "Would have reconciled them"

But he that did, etc. Intent on his purpose, filled with rage and passion, he rejected all interference, and all attempts at peace. It is usually the man that does the injury that is unwilling to be reconciled; and when we find a man that regards the entreaties of his friends as improper interference, when he becomes increasingly angry when we exhort him to peace, it is usually a strong evidence that he is conscious that he has been at fault. If we wish to reconcile parties, we should go first to the man that has been injured. In the controversy between God and man, it is the sinner who has done the wrong that is unwilling to be reconciled, and not God.

His neighbour. The Jew with whom he was contending.

Who made thee, etc. What right have you to interfere in this matter? The usual salutation with which a man is greeted who attempts to prevent quarrels.

Wilt thou kill me, etc. How it was known that he had killed the Egyptian does not appear. It was probably communicated by the man who was rescued from the hands of the Egyptian, Ex 2:11,12.

Then fled Moses, etc. Moses fled because he now ascertained that it was known. He supposed that it had been unobserved, Ex 2:12. But he now supposed that the knowledge of it might reach Pharaoh, and that his life might thus be endangered. Nor did he judge incorrectly; for as soon as Pharaoh heard of it, he sought to take his life, Ex 2:16.

Was a stranger. Or became a sojourner--παροικος--one who had a temporary abode in the land. The use of this word implies that he did not expect to make that his permanent dwelling.

In the land of Madian. This was a part of Arabia. It was situated on the east side of the Red Sea. The city of Midian is placed there by the Arabian geographers; but the Midianites seem to have spread themselves along the desert east of Mount Seir, to the vicinity of the Moabites. To the west they ex, tended also to the neighbourhood of Mount Sinai. This was extensively a desert region, an unknown land; and Moses expected there to be safe from Pharaoh.

Where he begat two sons. He married Zipporah, the daughter of Reuel, (Ex 2:18,) or Jethro, (Nu 10:29, Ex 3:1,) a priest of Midian. The names of the two sons were Gershom and Eliezer, Ex 18:3,4.

(+) "stranger" "Sojourned"

And when forty years, etc. At the age of eighty years. This, however, was known by tradition. It is not expressly mentioned by Moses. It is said, however, to have been after the king of Egypt had died, (Ex 2:23;) and the tradition is not improbable.

In the wilderness of mount Sina. In the desert adjacent to, or that surrounded Mount Sinai. In Ex 3:1, it is said that this occurred at Mount Horeb. But there is no contradiction; Horeb and Sinai are different peaks or elevations of the same mountain. They are represented as springing from the same base, and branching out in different elevations. The mountains, according to Burckhardt, are a prodigious pile, comprehending many peaks, and about thirty miles in diameter. From one part of this mountain, Sinai, the law was given to the children of Israel.

An angel of the Lord. The word angel means, properly, a messenger, (Mt 1:20,) and is applied to the invisible spirits in heaven, to men, to the winds, or pestilence, or to whatever is appointed as a messenger to make known the will of God. The mere name, therefore, can determine nothing about the nature of the messenger. That name might be applied to any messenger, even an inanimate object. The nature and character of this messenger are to be determined by other considerations. The word may denote that the bush on fire was the messenger. But a comparison with the other places where this occurs will show that it was a celestial messenger, and perhaps that it was the Messiah who was yet to come, appearing to take the people of Israel under his own charge and direction. Comp. Jn 1:11, where the Jews are called "his own." In Ex 3:2, it is said that the angel of the Lord appeared IN a flame of fire; in Ex 3:4, it is said that Jehovah spake to him out of the midst of the bush; language which implies that God was there, and which is strongly expressive of the doctrine that the angel was Jehovah. In Ex 23:20,21, God says, "I send an angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice," Ex 23:23, 32:34, 33:2. In all these places this angel is mentioned as an extraordinary messenger to conduct them to the land of Canaan. He was to guide them, defend them, and drive out the nations before them. All these circumstances seem to point to the conclusion that this was no other than the future Deliverer of the world, who came then to take his people under his own guidance, as emblematic of the future redemption of mankind.

In a flame of fire. That is, in what appeared to be a flame of fire. The bush or clump of trees seemed to be on fire, or to be illuminated with a peculiar splendour. God is often represented as encompassed with this splendour, or glory, Lk 2:9, Mt 17:1-6, Acts 9:3, 12:7.

In a bush. In a grove, or clump of trees. Probably the light was seen issuing from the midst of such a grove.

(b) "And when forty years" Ex 3:2

He wondered, etc. What particularly attracted his attention was the fact that the bush was not consumed, Ex 3:2,3.

The voice of the Lord. Jehovah spake to him from the midst of the bush. He did not see him, but he simply heard a voice.

Saying, I am the God, etc. See this explained Mt 22:32.

Then Moses trembled. Ex 3:6.

(a) "God of thy fathers" Mt 22:32, Heb 11:16

Then said the Lord, etc. In Ex 3 this is introduced in a different order, as being spoken before God said, "I am the God," etc.

Put off thy shoes, etc. Ex 3:5. To put off the shoes, or sandals, was an act of reverence. Especially the ancients were not permitted to enter a temple or holy place with their shoes on. Indeed, it was customary for the Jews to remove their shoes whenever they entered any house, as a mere matter of civility. Comp. Jn 13:6. See Josh 5:15.

Is holy ground. Is rendered sacred by the symbol of the Divine Presence. We should enter the sanctuary, the place set apart for Divine worship, not only with reverence m our hearts, but with every external indication of veneration. Solemn awe, and deep seriousness, become the place set apart to the service of God.

(b) "Put off thy shoes" Josh 5:15, Eccl 5:1

I have seen, etc. The repetition of this word is in accordance with the usage of the Hebrew writers when they wish to represent anything emphatically.

Their groaning. Under their oppressions.

Am come down. This is spoken in accordance with human conceptions. It means that God was about to deliver them.

I will send this, etc. This is a mere summary of what is expressed at much greater length in Ex 3:7-10.

(*) "seen the affliction" "I have surely seen"

When they refused. That is, when he first presented himself to them, Ex 2:13,14. Stephen introduces and dwells upon this refusal in order, perhaps, to remind them that this had been the character of their nation; and to prepare the way for the charge which he intended to bring against those whom he addressed, as being stiff-necked and rebellious. See Acts 7:51,52, etc.

A ruler. A military leader, or a governor in civil matters.

A deliverer. A Redeemer--λυτρωτην--. It properly means one who redeems a captive or a prisoner by paying a price or ransom. And it is applied thus to our Lord Jesus, as having redeemed or purchased sinners by his blood as a price, Tit 2:14, 1Pet 1:18, Heb 9:12. It is used here, however, in a more general sense to denote the deliverance, without specifying the manner. Comp. Ex 6:6; Lk 24:21, 1:68, 2:38.

By the hand of the angel. Under the direction and by the help of the angel, Nu 20:16. Acts 7:30.

(c) "the angel" Ex 14:19, Nu 20:16

Wonders and signs.Miracles, and remarkable interpositions of God. Acts 2:22.

In the land of Egypt. By the ten,plagues, Exodus chapters 4-12.

In the Red sea. Dividing it, and conducting the Israelites in safety, and overthrowing the Egyptians, Ex 13.

In the wilderness. During their forty years' journey to the promised land. The wonders or miracles were, providing them with manna daily; with flesh in a miraculous manner; with water from the rock, etc., Exodus chapters 16 and 17.

(d) "after that he had showed" Exodus chapters 7-11,14 (e) "forty years" Ex 16:35

Which said, etc. De 18:15,18. See this explained, Acts 3:22. Stephen introduced this to remind them of the promise of a Messiah; to show his fait in it; and particularly to remind them of their obligation to hear and obey him.

(f) "said unto the children on Israel" De 18:15,18, Acts 3:22 (1) "like unto me" "as myself" (g) "him shall ye hear" Mt 17:5

In the church. The word church means, literally, the people called out; and is applied with great propriety to the assembly or multitude called out of Egypt, and separated from the world. It has not, however, of necessity our idea of a church; but means the assembly, or people called out of Egypt, and placed under the con- duct of Moses,

With the angel. In this place there is undoubted reference to the giving of the law on Mount Sinai. Yet that was done by God himself, Ex 20. It is clear, therefore, that by the angel here Stephen intends to designate him who was God. It may be observed, however, that the law is represented as having been given by the ministry of an angel (in this place,) and by the ministry of angels, Acts 7:53 Heb 2:2. The essential idea is, that God did it by a messenger, or by mediators. The character and rank of the messengers, or of the principal messenger, must be learned by looking at all the circumstances of the case.

The lively oracles. See Rom 3:2. The word oracles here means commands or laws of God, The word lively, or living--ζωντα--stands in opposition to that which is dead, or useless, and means that which is vigorous, efficacious; and in this place it means that the commands were of such a nature, and given in such circumstances, as to secure attention; to produce obedience; to excite them to act for God--in opposition to laws which would fall powerless, and produce no effect.

(h) "This is he" Heb 2:2 (+) "church" "Congregation" (i) "angel" Isa 63:9, Gal 3:19 (k) "in the mount Sina" Ex 19:3,17 (l) "who received" De 5:27,31, Jn 1:17 (m) "received" Rom 3:2 (*) "lively" "Life giving"

Would not obey, etc. This refers to what they said of him when he was in the mount, Ex 32:1,23.

In their hearts turned, etc. They wished to return to Egypt. They regretted that they had come out of Egypt, and desired again the things which they had there, as preferable to what they had in the desert, Nu 11:5. Perhaps, however, the expression means, not that they desired literally to return to Egypt, but that their hearts inclined to the habits and morals of the Egyptians. They forsook God, and imitated the idolatries of the Egyptians.

Saying unto Aaron. Ex 32:1

Make us gods. That is, idols.

(n) "Saying unto Aaron" Ex 32:1 (=) "wot" "know"

And they made a calf. This was made of the ear-rings and ornaments which they had brought from Egypt, Ex 32:2-4. Stephen introduces this to remind them how prone the nation had been to reject God, and walk in the ways of sin.

(o) "calf" De 9:16

Then God turned. That is, turned away from them; abandoned them to their own desires.

The host of heaven. The stars, or heavenly bodies. The word host means armies. It is applied to the heavenly bodies, because they are very numerous, and appear to be marshalled or arrayed in military order. It is from this that God is called JEHOVAH of hosts, as being the Ruler of these well-arranged heavenly bodies, Isa 1:9. The proof that they did this, Stephen proceeds to allege by a quotation from the prophets.

In the book of the Prophets. Amos 5:25,26. The twelve minor prophets were commonly written in one volume, and were called the Book of the Prophets; the book containing these several prophecies, Daniel, Hosea, Micah, etc. They were small tracts separately, and were bound up together to preserve them from being lost. This passage is not quoted literally; it is evidently made from memory; and though in its main spirit it coincides with the passage in Amos, yet in some important respects it varies from it.

0 ye house of Israel. Ye people of Israel.

Have ye offered, etc.

That is, ye have not offered. The interrogative is often an emphatic way of saying that the thing had not been done. But it is certain that the Jews did offer sacrifices to God in the wilderness, though it is also certain that they did not do it with a pure and upright heart. They kept up the form of worship to idols. Through the continuous space of forty years they did not honour God, but often departed from him, and worshipped idols.

(p) "gave them up" Psa 81:12 (q) "host of heaven" De 4:19 (r) "as it is written" Amos 5:25,26 (*) "wilderness" or, "Desert"

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 house, 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, Acts 19:24. These shrines, or images, were borne with them as a species of amulet, or charm, or talisman, to defend them from evil. Such images the Jews seem to have borne 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, 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, 1Kgs 11:7; and Manasseh made his son pass through the fire in honour of this idol, 2Kgs 21:3,6. The image of this idol was made of brass, and his arms extended so as to embrace any one; 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 honour 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 here used 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 LXX. They have rendered the word Chiun by the word Raiphan, or Rephan, easily changed into Remphan. Why the LXX. 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 their 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 Chuin in Robinson's Calmet.

And I will carry you away, etc. This is simply expressing in few words what is stated at greater length in Amos 5:27. In Hebrew it is Damascus; but this evidently denotes the eastern region, in which also Babylon was situated.

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, or to the two tables of stone, or to the ark; all of which were witnesses or evidence, of God's relation to them as their Lawgiver and Guide, Ex 16:34, 25:16,21, 27:21, 30:6,36, 31:18 Nu 1:50,53. The two charges against Stephen were that he had spoken blasphemy against Moses, or his law, and against the temple, Acts 6:13,14. In the previous part of this defence he had shown his respect for Moses and his law. He now proceeds to show that he did not design to speak with disrespect of the temple, or the holy places of their worship. He therefore expresses his belief in the Divine appointment of both the tabernacle Acts 7:44-46 and of the temple, Acts 7:47.

According to the fashion, etc. According to the pattern that was shown to him, by which it was to be made, Ex 25:9,40; Ex 26:30. As God showed him a pattern, it proved that the tabernacle had his sanction. Against that Stephen did not intend to speak.

(+) "witness" "Testimony" (1) "speaking" "who spake" (a) "that he should make" Ex 25:40, 26:30, Heb 8:5

Our fathers that came after. None of the generation that came out of Egypt were permitted to enter into the land of Canaan on account of their rebellion, except Caleb and Joshua, Nu 14:22-24, 32:11,12. Hence it is said that their fathers who came after, i.e. afar 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, etc. 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 up, pointed place of worship, until the time of David, who desired to build him a temple. The Greek is ambiguous. The connexion favours the latter interpretation.

(b) "Which also" Josh 3:14 (2) "Which also our fathers" or, "having received" (*) "Jesus" "Joshua" (=) "possession of the Gentiles" "When they possessed the land of the nations" (c) "whom God Drave out" Nehh 9:24, Psa 44:2, 78:55

Who found favour. That is, God granted him great 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 an house that would be permanent, where the ark might be deposited, 2Sam 7, 1Chr 22:7.

(d) "favour before God" 1Sam 16:1 (e) "desired to find a tabernacle" 1Chr 22:7

But Solomon, etc. Built the temple. David was not permitted to do it, because he had been a man of war, 1Chr 22:8. David prepared the principal materials for the temple, but Solomon built it, 1Chr 22; comp. 1Kgs 6.

(f) "Solomon" 1Kgs 8:27, 8:20 (=) "house" "Temple"

Howbeit. But. Why Stephen added this, is not very clear. He 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, 1Kgs 8:27.

As saith the prophet. Isa 66:1,2. The place is not literally quoted, but the sense is given.

(g) "Howbeit" 1Kgs 8:27, Acts 17:24

Heaven is my throne. Mt 5:34.

Earth is my footstool. Mt 5:35.

What house, etc. 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. Comp. Psa 95:11.

(h) "Heaven is my throne" Isa 66:1,2

Ye stiffnecked. The discourse of Stephen has every appearance of having been interrupted by the clamours and opposition of the sanhedrim. This verse has no immediate connexion with that which precedes; and appears to have been spoken in the midst of much opposition and clamour. 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, Ex 32:9; Ex 33:3,5, 34:9, De 9:6,13, 10:16, etc. It is a figurative expression taken from oxen that were refractory, and that would not submit to be yoked. Applied to men, it means that they were 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 the 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. Comp. Lev 26:41, Jer 9:26; 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 Ghost--they and their fathers opposed.

As your fathers did, etc. As he had specified in Acts 7:27,35,39-43.

(a) "stiffnecked" Ex 32:9, Isa 48:4 (b) "uncircumcised" Lev 26:41, Jer 9:26, Rom 2:28,29 (*) "Holy Ghost" "Holy Spirit"

Which of the prophets, etc. 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 Notes, Mt 21:33-40, 23:29-35.

And they have slain them, etc. 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. Acts 3:14. Of whom ye, etc. 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.

(c) "Which of the prophets" 2Chr 36:16, 1Thes 2:15 (d) "Just One" Acts 3:14

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, ειςδιαταγαςαγγελων. The word translated disposition does not elsewhere occur in the New Testament. It properly means the constituting or arranging of an army; disposing it into ranks and proper divisions. Hence it has been supposed to mean that the law was given amidst the various ranks of angels, being present to witness its promulgation. Others suppose that the angels were employed as agents or instruments to communicate the law. All that the expression fairly implies is the former; that the law was given amidst the attending ranks of angels, as if they were summoned to witness the pomp and ceremony of giving law to an entire people, and through them to an entire world. It should be added, moreover, that the Jews applied the word angels to any of the messengers of God; to fire, and tempest, and wind, etc. And all that Stephen means here may be to express the common Jewish opinion, that God was attended on this occasion by the heavenly hosts; and by the symbols of his presence, the fire, and smoke, and tempest. Comp. Ps 104:4, 68:17. Other places declare that the law was spoken by an angel, one eminent above all attending angels, the peculiar messenger of God. Acts 7:38. It is plain that Stephen spoke only the common sentiment of the Jews, Thus Herod is introduced by Josephus, (Antiq. b. xv. chap. v. & 3,) as saying, "We have learned from God the most excellent of our doctrines, and the most holy part of our law by angels," etc. In the eyes of the Jews, it justly gave increased majesty and solemnity to the law, that it had been given in so grand and imposing circumstances. And it greatly aggravated their guilt, that, notwithstanding this, they had not kept it.

(e) "law by the disposition of angels" Gal 3:19

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, etc. Expressive of the bitterness and malignity.

(f) "heard these things" Acts 5:33

Full of the Holy Ghost. Acts 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 them. When dangers threaten us, our hope of safety lies in heaven. When men 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 splendour, or light, that is the appropriate exhibition of the presence of God, Mt 16:27, 24:30. Lk 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 honour and power in the heavens. Mt 26:64. Acts 2:25.

(g) "being full of" Acts 6:5 (*) "Holy Ghost" "Holy Spirit"

I see the heavens opened. A figurative expression, denoting that he was permitted to see into heaven, or to see what was there, sd if the firmament was divided, and the eye was permitted to penetrate the eternal world. Comp. Eze 1:1.

(h) "heavens opened" Eze 1:1 (i) "the Son of man" Dan 7:13

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.

(+) "accord" "consent"

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 sanhedrim. 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. Jn 10:31.

And the witnesses. That is, the false witnesses who bore testimony against him, Acts 6:13. It was directed in the law De 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, De 17:7, Lev 24:16.

Laid down their clothes. Their outer garments. They were accustomed to lay these aside when they ran or worked. Mt 5:40.

At a young man's feet, etc. That is, they procured him to take care of their garments. This is mentioned solely because Saul, or Paul, afterwards became so celebrated, first as a persecutor, and then an apostle. His whole heart was in this persecution of Stephen; and he himself afterwards alluded to this circumstance as an evidence of his sinfulness in persecuting the Lord Jesus, Acts 22:20.

(k) "cast him out" Lk 4:29, Heb 13:12,13 (l) "witnesses" Acts 6:13 (m) "whose name was Saul" Acts 8:1,3, 22:20 (+) "clothes" "mantles"

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: 2Cor 1:23, "I call God to witness." 1Pet 1:17, "And if ye call on the Father," etc. Acts 2:21, "Whosoever shall call on the name of the Lord," etc.; Acts 9:14, 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 in 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.) The Spirit that 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.) The case is strikingly similar to that recorded in Jn 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.) These examples were used to encourage Christians and Christian martyrs to offer homage to 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.-Lardner.

(5.) It is worthy of remark, that Stephen in his death offered the same act of homage to Christ, that Christ himself did to the Father, when he died, Lk 23:46. From all these considerations, it follows that the Lord Jesus is an object of worship; that in most solemn circumstances it is proper 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.

(a) "receive my spirit" Ps 31:5, Lk 23:46

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. Acts 1:24.

Lay not, etc. Forgive them. This passage strikingly resembles the dying prayer of the Lord Jesus, Lk 23:34. Nothing but the Christian religion will enable a man to utter this passage in his dying moments.

He fell asleep. This is the usual mode of expressing 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 Jn 11:11,12; 1Cor 11:30, 15:51, 1Thes 4:14, 5:10, Mt 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.

(2.) It is peculiarly proper to do it in afflictions, and in the prospect of death, Heb 4:15.

(3.) Sustaining 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 shall need in our afflictions.

(4.) We 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.

(5.) While 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 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.

(6.) How 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 honours which the world can bestow. And to obtain such peace, 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 de- parting 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; and 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;" and thus fall asleep, peaceful in death, in the hope of the resurrection of the just.

(b) "lay not this sin" Mt 5:44, Lk 23:34

This chapter contains St. Stephen's apology, or defensative plea which he makes for himself: The Jews had in the foregoing chapter accused him for blaspheming their law, and profaning their temple, imagining that Almighty God was so pleased with the temple-service and Mosaic rites, that no other way of worship could be acceptable to him.

Therefore by an historical deduction, he shows them that God was worshipped aright before either tabernacle or temple was built, or any of the Mosaic rites instituted or ordained, and consequently that the true worship of God was not necessarily and inseparably annexed to any of these things.

For the proof of this, he begins at Abraham, and shew them, that he living of old at Ur of the Chaldeans, in the midst of idolators, God was pleased of his free mercy to call him, to enlighten, and draw him to own and worship the true God, and commanding him to leave his native country, and go into a land which he should shew him; He promised to make of him a great nation, and that in him all the families of the earth should be blessed. Now the design and drift of Stephen in this relation, is to prove, that Abraham, from his first call in Chaldea, when he was seventy years old, to the time of his being ninety years old, had served God faithfully all that time, without either circumcision or ceremony, without tabernacle or temple; and consequently, that the true worship of God might be now performed acceptably after these ceremonies were abolished, as well as it was performed before they were instituted.

Learn hence, 1. That religious worship is manifestly due to God by the law and light of nature.

2. That the manner how that worship should be acceptably performed, was not known by the law of nature, but discovered by divine revelation. Adam in innocence knew God was to be worshipped; yet he did not know by what outward acts he was to testify that homage, till God the Sovereign Governor and Supreme Lawgiver did give direction.

3. That the worship due from the creature to God the Creator, is a spiritual worship and ought to be spiritually performed.

4. The Judaical worship, though appointed by God himself, was fleshly and carnal, and never pleased God for its own sake.

5. The evangelical worship being spiritual, and most suitable to the nature of God, is therefore most acceptable and best pleasing to him. The ceremonial worship was therefore good, because God commanded it; but the evangelical worship is therefore commanded, because good.

The legal worship is called flesh in scripture, and a carnal ordinance, in opposition to the gospel, which is called spirit, and a ministration of the Spirit, because attended with a more spiritual efficacy on the hearts and lives of men.

Observe here, The great trial which God put Abraham's faith unto; The Lord promised to give him the land of Canaan for a possession, but he gave him not a foot's breadth: He promised to give it unto his seed, when as yet he had no child; and when God gave him seed, yet they were to sojourn in a strange land, Egypt; and continue there in bondage four hundred years.

Learn hence, That there is no grace which God delights more to exercise and try, than the faith of his people; as faith put honour upon God, so doth God put honour upon faith; and faith never honours God more, nor is more highly honoured by him, than when it is put upon the greatest exercise and trial; That the trial of your faith being much more precious than of gold that perisheth, might be found unto praise, and honour, and glory. 1Pe 1:7

Here the apostle compares faith unto, and prefers it before gold, even the most precious gold purified in the fire. Is gold precious and rare? So is faith. Is gold pure and resplendent? So is faith. Is gold lasting and durable? So is faith. Is gold purified and improved by trying in the fire? So is faith by exercise; as the instance of Abraham here fully proves.

Observe, 2. How God takes Abraham and his seed into covenant with him, and gives him circumcision, the seal of the covenant.

Thence learn, That in the covenant which God made with Abraham, he gave himself to be a God to Abraham and to his seed, and received Abraham and his seed to be a people unto himself.

2. That circumcision was both the sign and the seal of the covenant which God made with Abraham.

1. Circumcision was a sign, and that in several respects:

It was a commemorative sign of God's covenant with Abraham;

it was a representative sign of Abraham's faith and obedience towards God.

A demonstrative sign of original sin, and the depravity of human nature.

A discriminating and distinguishing sign of the true church, and people of God, from all the rest of the world.

An initiating sign, by which all strangers were admitted into the Jewish church.

And, lastly, It was a prefigurative sign of baptism, which succeeded in the room of not only a sign, but a seal also: He received the sign of circumcision, the seal of the righteousness by faith Rom 4:11.

It was a seal on God's part, to confirm all the promises made to Abraham and his seed:

And it was a seal on his and their part, to blind him to renounce the sevice of all other gods, and to oblige them to the observation of the whole Jewish law.

From the history of Abraham, Stephen proceeds to that of Joseph; and shews, as he did before, that Joseph, as well as Abraham, worshipped God acceptably without wither tabernacle or temple, and without such customs as Moses delivered; and consequently, that the worship of God is not confined to an outward temple, or a mosaical ministration; and that therefore it was not blasphemy in him to say, That God might be so worshipped. This is St. Stephen's argument from the instance of Joseph.

As the particular story of Joseph, observe, 1. The great and sore afflictions which befell that holy and good man; he was envied and hated of his brehtren, they conspired against him, and sought to take away his life; he is thrown into a pit, and afterwards sold for a bond-slave to the Midianites; they sell him into Egypt where he was imprisoned so long, till the iron entered into his soul; that is, so loaded with irons, that his flesh was eaten with them.

Learn thence, That afflictions, many and great afflictions, long and sore afflictions, have been, and may be, the lot and portion of the holiest and best of men, and all these occcasioned by their own brethren: Joseph's brethren moved with envy, sold Joseph into Egypt.

Observe, 2. The singular support and comfort which Joseph experienced in, and under, his great afflictions; God was with him. God was with Joseph in Potiphar's house, and gave him favour in the eyes of his master, who reposed an entire confidence in him. God was with Joseph in prison, and caused his imprisonment to make way for enlargement. God was with Joseph in Pharoah's court, and gave him a prudent and provident spirit, making him a father unto Pharoah, and to all his people; giving him also a compassionate and merciful spirit to his brethren; pardoning their cruelties and forgiving the injuries done unto him.

Hence we learn, That all the envy, malice, and mischievous designs of men, shall never be able to hinder or disappoint the purpose and pleasure of God: The Patriarchs, moved with envy, sold Joseph into Egypt: But God was with him.

Observe, 3. The religious desire which Jacob and Joseph, and the rest of the holy Patriarchs had to be buried together in the land of Canaan, Jacob died, and our fathers, and were carried over into Sychem, and laid in a sepulchre. Acts 7:15,16 No doubt, this was done by way of declaration of their own faith and in order to the confirmation of the faith of others, that their posterity whould enjoy and possess that land; so that this act of theirs was a profession of their faith in the promises which God had made to them of their possessing and enjoying the land of Canaan. There is a natural desire in persons to be buried by their ancestors; but here it was a religious desire, they died in the faith of their ancestors, and laid down their heads together upon the same pillow of dust, in hope of a blessed and glorious resurrection.

From the history of Abraham and Joseph, St. Stephen descends to that of Moses; where we have observable,

1. The birth and education of Moses, he was born and hid three months in his father's house; and then being cast out, was taken in by the Pharoah's daughter, and had a noble education given to him; being instructed in all kinds of good literature to fit him for such great services as a prince's court might probably have brought him to: Moses was learned.

Hence note, That the greater men are, the greater should their care be for the learning and religious education of their children; because nothing is more incongruous and unsuitable than greatness of estate and meanness of understanding. It is a shame to great men to breed up their children sensually, to gaming, sporting, and excess, as if an inheritance did serve for no other purpose but to make the heir of it useless, and good for nothing.

Again note, The latitude and extent of Moses's learning. He was learned in all the learning of the Egyptians.

Where remark, 1. The different end which God had in his providence, from what Pharoah's daughter had in her particular care. She intended by this education, of Moses, the good of Egypt; but God intended the good of Israel: She designed the service of Pharoah; but God designed Moses to be a deliverer from Pharoah. Thus the wise and holy providence of God useth the diligence of men to effect and bring things about which they never thought of.

2. We may remark, How that Moses, the great prophet, whom God spake to, mouth to mouth, is here commended for his learning, yea, for Egyptian learning.

Thence we may gather, That human learning is a noble and beneficial gift of God, and a very great ornament and honour unto the greatest and most excellent men; for it is in itself an ornament and perfection to the mind; it renders men the more useful and serviceable in their generation, and a greater blessing to human society, but especially to the church of God.

Human learning indeed is far inferior to holiness: but in holy men, learning is a rare ornament and accession to holiness. Sanctified wit beautifies religion, sanctified reason defends it, sanctified power protects it, sanctified elocution persuades others to the love of it; so that to decry the use of human learning must proceed either from ignorance or from malice, and a desire of having religion betrayed. Let us see that we get our learning seasoned with holiness, that we use it with humility, moderation, and sobriety, as an handmaid unto Christ; not vain-gloriously unto ostentation, not proudly with contempt of others, not heretically in defence of error; never suffering human learning, but divine revelation, to determine articles of faith; then, if with Moses we be learned in all the learning of the Philosophers, the more glory we shall bring to God, and be the more useful and beneficial to mankind.

Observe, 2. As the education of Moses in Pharoah's court, so the time of his continuing ther; namely, till he was forty years old: After which God put it into his heart to visit his brethren, the children of Israel, and to offer himself to be a deliverer to them; and he supposed that they would have understood the purpose of God to save them by his hand, but they understood it not.

But what reason was there for the Israelites to so suppose, that Moses was the person designed by God for their deliverer?

Answer, Very great reason; because

1. They knew that the time of their deliverance did now draw very near.

2. From the extraordinariness of Moses's preservation;

by his being hid three months in his father's house without discovery;

by his floating upn the waters in an ark of bulrushes without danger, when an infant;

they might have rationally thought that such a person was designed by God for very great purposes.

3. From his readiness to defend them at this time, when an Israelite and an Egyptian contended; for it was wonderful, that so great a person as Moses was, and might have been, should concern himself with in a private quarrel betwixt two obscure persons.

Moses might well suppose, that his brehtren would have understood, how that God by his hand would have delivered them; but they understood it not.

Observe, 3. The ill treatment given to Moses, when he offered himself to be a recounciler; they thrust him form them, and expostulate with him, Who made thee a ruler or a judge? The meek man replies, Sirs, ye are brethren, why do ye wrong one to another?

Where note, 1. Who were the persons doing wrong to each other; they were Israelites, both Israelites. To see an Israelite and an Egyptian struggling had been no wonder; but to see two Israelites, who were brethren, brethren by nation, brethren by religion, brethren in tribulation, both of the seed of Abraham, both initiated into the same covenant, both in bondage to a cruel tyrant, Pharaoh, who had condemned them to an ignominious slavery, and designed such a degree of cruelty, as to murder all the male issue; This was an astonishing sight, and Moses might well say, Why do ye wrong one to another?

Plainly implying, that both parties were to blame; but that party most; who would not hear of a reconciliation, or putting a stop to the quarrel; a reconciler is more odious than a stranger in the apprhension of some.

Observe lastly, How Moses being thus ill treated by them, departs from them, and they hear no more of him for forty years, Then fled Moses, and was a stranger in the land of Madian Acts 7:20.

Where observe, The years of Moses's life were an hundred and twenty: Forty years he spent at the court in Egypt; forty years he spent in Madian with his father-in-law Jethro; and the last forty years of his life in the wilderness. Now all this time Moses as a worshipper of the true God, and that in an acceptable manner; and most of this time he worshipped God without either tabernacle or temple.

From whence, St. Stephen draws his argument to prove, that as God was acceptabley worshipped by holy men, before either tabernacle or temple were erected, in like manner he may be so again, after both tabernacle and temple are destroyed; and consequently, that they unjustly accused him of blasphemy, or speaking blasphemous words against Moses, and against God.

St. Stephen here goes on with the history of Moses, and having, in the former verses, made mention of what occurred to him in Egypt and in Madian, here an account is given of what happened to him in the wilderness; and the first thing observable, is the appearance of God to him in a flame of fire out of the midst of a bush, which burned, but was not consumed. This bush was an emblem of the church: This bush burning pointed out the afflicted state of the church in Egypt, having a long time been in the fiery furnace there; but the burning bush, not consumed, signified the church's preservation. God was in the midst of the bush, whilst the bush was in the midst of the burning.

Where note, How almighty God, intending to send Moses as a deliverer of his people out of Egypt, gives him a visible sign for confirming of his faith, in the sight of this burning but unconsumed bush:

1. To assure him of his people's deliverance, that though they were now slave in Egypt, yet they should be set free, and instated in a land flowing with milk and honey; next to satisfy him that he should be the instrument to bring to pass so glorious a work.

O how gracious is God's condescension towards his servants, who is pleased, by visible signs, to support the weakness of their faith. The Lord appeared to Moses in a flame of fire in the bush.

Observe, 2. How Moses, in the faith of God's presence with him, protection over him, and assistance of him, goes forth for Egypt, where he works many signs and wonders before Pharoah, at last brings the people forth into the wilderness to Mount Sinai, where God gave them his law, and appointed Moses then to make a tabernacle for his worship.

Now, the use which St. Stephen makes of this, is to convince the Jews, that for above four hundred years their fathers had worshipped God without any tabernacle at all, and consequently, that now that sort of worship was abolished, God might be very acceptably served and worshipped in the absence of it.

Observe, 3. That notwithstanding Moses was raised up by God, and sent to be a deliverer into Egypt, and a lawgiver to the Israelites in the wilderness; yet they rebelled against him, and against God in him; for they ran into the vilest idolatry, even to make and worship a golden calf, to adore the host of heaven, the sun, moon, and stars, for deities; yea, they carried about with them the images and pictures of the heathen gods, Mars and Saturn, with design to worship them, for which gross idolatry God sent them into captivity beyond Babylon.

Hence learn, 1. That there is a strange inclination in man's heart to the sin of idolatry; the reason is, because it is a worship of our own invention. Now, man is most fond of, and forward for, that service of God which is of his own finding out and setting up. We love a devotion of our own devising very dearly.

Learn, 2. That idolatry in worshipping the sun, moon, and stars, is a very ancient sin; both the old Gentiles and old Jews were guilty of it; and consequently, we may infer, that neither antiquity nor universality will bear us out in idolatrous worship. Example is no plea against a rule, nor antiquity against truth: It is no excuse to us, when we do evil, to say our forefathers did so before us.

Learn, 3. That the idolatry of the Jews was a grand iniquity, and much worse than the idolatry of the heathens; the Gentiles knew not God, but the Jews owned him, and gloried in him. But though they knew God, they worshipped him not as God.

Observe, 4. The Israelites being come out of Egypt by the conduct of Moses, and having entered the wilderness at God's appointment and particular direction, the tabernacle for his public worship and serivce erected: This is here called, The tabernacle of witness Acts 7:44; it being the place where God used to witness and manifest his glorious presence, and because the ark of the covenant, the law and the testimonies, were laid up in it, which were witnesses and declarations of God's will how he would be served.

Now this tabernacle was an ambulatory temple, a the temple was a standing tabernacle.

This tabernacle was moveable; they carried it with them from place to place, while they sojourned in the wildrness, and at last they brought it with them into Canaan, Acts 7:45. which tabernacle our forefathers brought in with Jesus, (that is, Joshua, into the possession of the Gentiles, that is, the hand of Canaan, where it continued all the days of David, till Solomon began his reign, who built the temple in a most magnificent and sumptuous manner.)

Here note, 1. That the public worship of almighty God is a moral duty, founded in the light of nature, and the common reason of mankind.

2. That solemn places for public worship have been from the beginning, before the giving of the law. The ancient devotion of the world delighted much in groves, Abraham planted a grove, and called there on the name of the Lord Gen 21:33. This was a sort of oratory or chapel, whither Abraham and his family resorted, to worship the true God. After the giving of the law, while the people of the Jews were in an unsettled condition, God was contented with a mean tabernacle; but when they were settled in Canaan, then a magnificent temple is built, in some measure suitable to the greatness and majesty of that God who was to be worshipped in it.

From whence we may infer, That the public worship of God, though it doth require inward and spiritual devotion, yet, as public, is necessarily external; and as such, it ought to express, in the best manner we are able, that profound reverence which we pay to the divine Majesty.

And therefore, that the circumstances of it should not only be decent, but very solemn and magnificent, the light of nature seems plainly to require, and the gospel doth nowhere gainsay. When David determined to build God an house for public worship, he resolved it should be exceedingly magnificent; which reolution was not a piece of ceremonial piety, but grounded upon a moral and eternal reason, of equal force in all ages; namely, that the greatest and best of Beings be most awfully adored by us in the best manner we are able; and that we declare our high regard and esteem of so glorious a Majesty, by all outward fitting testimonies of respect and reverence.

Observe, lastly, That, after the temple was built, the worship of God was not so tied to that place, as that he could not be worshipped acceptably anywhere else; for God hath declared, by the mouth of his holy prophet, That he delighted not in temples made with hands, as if He were included therein, and bound thereto. Isa 66:1,2

And thus St. Stephen, by a large induction of particulars, made good his defense, that he was not guilty of blasphemy for affirming that Christ would destroy the temple, and change the customs which Moses delivered.

He closes his apology with this argument, That which was not blaphemy to affirm of the tabernacle, though it was set up by God's special appointment given to Moses, is not blasphemy to affirm of the temple; but it was no blasphemy to affirm the use of the tabernacle to have been temporary, and consequently alterable; therefore to affirm the same of the temple is not blasphemy; especially since the Lord hath said, That he dwelleth not in temples made with hands.

Observe here, 1. How St. Stephen, having finished his general discourse in the foregoing verses to the Jews, comes now to a particular and close application of it to them. All the while he was generally discoursing, they were quiet and still, and made no noise at all; for generals do not affect: but when he came to apply it particularly, and say, "You are the men, ye stiff-necked and uncircumcised in heart, this enrages them, and drives them into the worst kind of madness.

Learn hence, 1. That the efficacy of the word preached lies in a particular and close application of it to every every man's conscience.

2. That it is ministers great duty not to satisfy themselves with delivering general truths to their people, but they must point at their particular sins (though not at their particular persons) and reprove them for the same, what hazards soever they run, and whatever the event may be. St. Stephen's close preaching here, and impartial reproving of sin, he saw would cost him his life; but, nothing terrified by his adversaries, he spares not to tell them, the greatest of them, of their faults.

Accordingly, observe, 2. The particular sins which St. Stephen here convict them of and reproves them for:

1. The stoutness, and stubbornness, and stiff-neckedness of their hearts; Ye stiff-necked and uncircumcised in heart: A metaphor taken from a bullock not used to the yoke, who therefore will not submit his neck to bear it. Wicked men are often called children of Belial, because they will not endure the yolk of obedience; but when God comes to put it upon their necks, they lift up their heel against him.

2. He charges them with rebelling against, and resisting the Holy Spirit of God: Ye do always resist the Holy Ghost; That is, both the outward testimony of the Holy Ghost, speaking to them in the ministry of the prophets and apostles, and also the inward operations of the Holy Spirit, in that work of illumination and conviction which they had been under.

3. For their imitating their cruel ancestors, who killed the old prophets and crucified the Lord of life and glory; As your fathers did, so do ye.

4. For their wicked violatoin of the holy law of God, which was given them by the glorious ministry and proclamation of angels: Ye received the law by the disposition of angels: that is, the angels were testes and internuncii, witnesses and messengers betwixt God and Moses, in giving of the law, or Jesus Christ the angel of the covenant, who is God's messenger, and the angel that appeared to Moses in the bush: He gave the law to Moses, and by Moses to you, which law ye have notwithstanding violated and never kept.

Observe here, 1. The Jews' angry and unreasonable resentment of the foregoing representation; though it was exact truth and matter of fact, yet were they cut to the heart; that is, they were angry even unto madness. Here was a most proper corrosive, and applied by a skillful hand, but they would not let it stick, nor endure a cure; such is the enmity of wicked hearts, that when the ministers of God reprove sin sharply, instead of receiving the message, they rage at the messenger: When they heard these things, they were cut to the heart.

Observe, 2. How they discover their rage against the holy man two ways: by their gestures, and by their actions;

Their gestures made a full discovery of their enraged minds.

1. They gnashed upon him with their teeth; the action of damned fiends.

2. They made a great outery with an unanimous and tumultuous rage; They cried out with a loud voice.

3. They stopped their ears, resolved to hear no more either of his counsels or complaints.

4. They ran upon him with one accord, like persons combined and united together in malice and madness.

5. They cast him out of the city, not out of the synagogue only, but out of the city also. They look upon this good man, of whom the world was not worthy, as a person not fit for human society.

"Lord! why should any of thy present ministers and ambassadors wonder at, or be discouraged by the ill treatment which an unkind world now gives them, when thy blessed aposltes, full of the Holy Ghost, and endowed with power to work miracles, were cast out before us, as the filth of the world, and the off-scouring of all things!"

But this was not all; not only by their gestures, but by their actions did they discover the utmost effects of their rage and malice against this holy and innocent person: for they put him to death; yea, stoned him to death: shooting a whole volley of cruelty at his naked breast; a shower of stones came down upon him, from those hands which ought to have cast the first stone at themselves; but all this did but join him the closer to Christ, the chief Corner-stone; Et per tot lapides petra conjungitur uni.

Learn hence, That it is not in the power of piety and religion to exempt and secure the most holy and religious person either from the attempts of popular fury, or from the stroke of a violent and bloody death; They cast him out of the city, and stoned him.

Observe, 3. What a blessed sight St. Stephen had of heaven, and of Jesus in heaven, to prepare and fit him for his sufferings, and to support and uphold him under them, Behold, I see the heavens opened, and Jesus standing on the right hand of God Acts 7:56.

Blessed Jesus: what encouragement it is to us suffering for thee on earth, to look up stedfastly by faith unto thee in heavnen, who art continually standing there to behold and observe, to strengthen and support, to receive and reward thy suffering servants; to count every stone cast at them, and to revenge all the injuries and wrongs done unto them!

Observe lastly, How these bloody persecutors manage their cruelties under a form of law, that they may appear the more specious. By the law of God, stoning was the punishment due to blapheming; and they that witnessed against the blasphemer were, by the law of God, to cast the first stone at him, Deut 17:7.

Accordingly the witnesses here put off their upper garments, to fit themselves for their bloody work; and a young man called Saul, undertook to look to them, kept their garments for them, and consequently consented unto his death, and had a hand in stoning of him: The witnesses laid down their garments at a young man's feet, whose name was Saul. By consenting to the sins of other men, we certainly become partakers of other mens' sins.

Observe here, 1. The holy deportment of this humble saint at his death; he prays.

Learn hence, That good men should shut up their lives with prayer, and die with prayer in their mouths. Our Saviour did so; his first martyr here did so. St. Stephen imitated the death of Christ, and he imitated Christ in his death: turning from malicious men to speak unto a merciful God in prayer. They stoned Stephen, calling upon God.

Observe, 2. The object of his prayer, or whom St. Stephen prays to, Jesus Christ: He doth not say, "O blessed Virgin! O St. Thomas! O St. Bridget! intercede with my Saviour for me." But he directs his supplications immediately to Christ, saying, Lord Jesus! From whence we may strongly infer the divinity of Christ. Prayer is an act of religious worship, and he that is the proper object of religious worship must be God: Noen must be the object of my prayer, but he that is the object of my faith. How shall I pray to him, in whom I have not believed?

Observe, 3. The subject of his prayer, or what he prays for, his soul. Lord Jesus, receive my spirit; he doth not say, Lord Jesus, save my life, which is in so much danger of being taken away; O, deliver me from the hands of my persecutors, and bring me off safe! Not a word like this; but let it go well with my soul: Lord, receive my spirit.

Learn thence, That the godly man's care, living and dying, is for his soul; because this is the principal and immortal part, because this is the greatest talent that ever God put into our hands, and because the happiness and eternal welfare of the body depends upon the blessed condition of the soul: If the soul be happy, the body cannot be miserable.

Observe, 4. The sweet surrender, the willing and cheerful resignation which the good man makes of his soul into the hands of Christ; Lord Jesus receive my Spirit.

1. The godly man's spirit or soul is his own, he has not sold it to sin, nor pawned it to Satan, nor exchanged it for the world; but he has reserved it for Christ, who redeemed it for him.

2. Receive.

Learn hence, It is the duty and disposition of a gracious person, to resign up his soul willingly and cheerfully into Christ's hands, whenever God calls for it; his soul is surrendered by him, not extorted from him. The knowledge that a good man has of Christ's love and care, of his faithfulness and power, encourages him to this resignation, Lord, into thy hands I commit my spirit, for thou hast redeemed it, Ps 31:5 And surely he that redeemed it will not hurt it.

We had St. Stephen's prayer in the foregoing verse for himself: here in this verse he prays for his murderers.

Here note, 1. His pious charity in forgiving his enemies, and praying for them, that God would forgive them also; Lord, lay not this sin to their charge; How doth this holy martyr imitate his dying Saviour? Father, forgive them Luke 23:34.

Note, 2. His regular charity: his charity began at home; he prays first for himself, then for his murderers; first, Lord Jesus, receive my spirit; next, Lord, lay not this sin to their charge.

Where remark, That Christ prayed first for his enemies, then for himself, Father forgive them: Father, into thy hands I commit my spirit Luke 23:35,36; but St. Stephen intercedes first for himself. The reason of the difference is this, Christ needed no prayer for himself, but Stephen did: We are to love our enemies as ourselves; but Christ loved his enemies above himself, and better than himself. Christ's love to his enemies was the copy and pattern, St. Stephen's but the transcript.

Note, 3. His holy fervency in prayer: he cried out with a loud voice, endeavouring by the cry of his prayers to drown the noise of the stones which rattled about his ears, and to divert that shower of vengeance form them, which their shower of stones upon him deservedly called for from heaven.

Note, 4. The holy martyr prayed for himself standing, but for his enemies kneeling. Acts 7:59. He stood when he said, Lord Jesus, receive my spirit; but Acts 7:60 when he said, Lord, lay not this sin to their charge, he kneeled down and cried. He was more importunate for his enemies, than he was for himself. How near did St. Stephen, the first martyr, come to his blessed Master Jesus Christ, in praying for his enemies?

Note, 5. The success and benefit of his prayer: God heard and answered Stephen's prayer in Paul's conversion, recorded in the ninth chapter. Si Stephanus no orasset, Ecclesia Paulum non habuisset, saith one of the ancients; "Saul's conversion was owing to St. Stephen's intercession."

Note, 6. The holy man's exit and happy conclusion. He fell asleep.

Where note, 1. The thing recorded of him is his death.

2. The metaphor which his death is set out by, and clothed with, and that is sleep.

3. The circumstance of time when he fell asleep, namely, after he had served Christ, and suffered for him.

Learn thence, That is is a blessed thing when death calls us off the stage of this world, after a life of service and suffering: When he had so said, he fell asleep.

Happy is that Christian who falls asleep with his Lord's work in his hand.