Matthew Poole and continuators on Acts 7

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.