Kisah 7:39 Komentar

When our Lord Jesus called his apostles out to be employed in services and sufferings for him, he told them that yet the last should be first, and the first last, which was remarkably fulfilled in St. Stephen and St. Paul, who were both of them late converts, in comparison of the apostles, and yet got the start of them both in services and sufferings; for God, in conferring honours and favours, often crosses hands. In this chapter we have the martyrdom of Stephen, the first martyr of the Christian church, who led the van in the noble army. And therefore his sufferings and death are more largely related than those of any other, for direction and encouragement to all those who are called out to resist unto blood, as he did. Here is, I. His defence of himself before the council, in answer to the matters and things he stood charged with, the scope of which is to show that it was no blasphemy against God, nor any injury at all to the glory of his name, to say that the temple should be destroyed and the customs of the ceremonial law changed. And, 1. He shows this by going over the history of the Old Testament, and observing that God never intended to confine his favours to that place, or that ceremonial law; and that they had no reason to expect he should, for the people of the Jews had always been a provoking people, and had forfeited the privileges of their peculiarity: nay, that that holy place and that law were but figures of good things to come, and it was no disparagement at all to them to say that they must give place to better things (v. 1-50). And then, 2. He applies this to those that prosecuted him, and sat in judgment upon him, sharply reproving them for their wickedness, by which they had brought upon themselves the ruin of their place and nation, and then could not bear to hear of it (Act 7:51-53). II. The putting of him to death by stoning him, and his patient, cheerful, pious submission to it (Act 7:54-60).

Then said the high priest,.... The Ethiopic version adds, "to him"; that is, to Stephen; for to him he addressed himself: or he "asked him", as the Syriac version renders it; he put the following question to him: are these things so? is it true what they say, that thou hast spoken blasphemous words against the temple, and the law, and hast said that Jesus of Nazareth will destroy the one, and change the other? what hast thou to say for thyself, and in thine own defence? this high priest was either Annas, or rather Caiaphas; See Gill on Act 4:6.

To whom our fathers would not obey,.... But often murmured against him, and were disobedient to him, and to the oracles he delivered to them, and so to God, whose oracles they were: but thrust him from them; as one of the two Hebrews did, when he interposed to make up the difference between them; and which was an emblem and presage of what that people would afterwards do; Act 7:27 and in their hearts turned back again into Egypt; they wished themselves there again, they lusted after the fish, the cucumbers, the melons, leeks, onions, and garlic there; and went so far as to move for a captain, and even to appoint one to lead them back thither again.

For, withal, according to the memorial records of the divine Scriptures, the people of the Jews-that is, the more ancient-quite forsook God, and did degrading service to idols, and, abandoning the Divinity, was surrendered to images; while "the people" said to Aaron, "Make us gods to go before us." And when the gold out of the necklaces of the women and the rings of the men had been wholly smelted by fire, and there had come forth a calf-like head, to this figment Israel with one consent (abandoning God) gave honour, saying, "These are the gods who brought us from the land of Egypt.

How, therefore, can such a hydra of delinquencies fail to offend the Lord, the Disapprover of evils? Is it not manifest that it was through impatience that Israel himself also always failed in his duty toward God, from that time when, forgetful of the heavenly arm whereby he had been drawn out of his Egyptian affliction, he demands from Aaron "gods as his guides; "when he pours down for an idol the contributions of his gold: for the so necessary delays of Moses, while he met with God, he had borne with impatience.

But they did not hear him, keeping their disobedience, even after the miracles: "To whom," he says, "our fathers would not obey:" after the wonders done in those forty years. And not only so, but just the contrary: "but thrust him from them, and in their hearts turned back again into Egypt."

Then follows the charge, in the first instance, against the patriarchs [after], the "signs and wonders," after the receiving of the "lively oracles: To whom," he says, "our fathers would not obey." But concerning those, Ezekiel says that they are not "living;" as when he says, "And I gave you statutes that are not good." It is with reference to those that he says, "Living. But thrust him from them, and in their hearts turned back to Egypt"-the place where they groaned, where they cried, whence they called upon God.

Consider that at first they brought them offering sacrifices, and then that they offered them to idols. For previously the name "sacrifices" is nowhere found, but there were precepts concerning living and rational animals. The testimony, however, does not introduce this randomly, but so as to show that there is no necessity for sacrifices, in that he says: "Did you not offer me victims and sacrifices," etc., as if he says: You cannot say that when you were sacrificing to God you also offered them to those idols, but that you first slaughtered them for those idols. And this indeed was in the desert where your delay was longest. See moreover the whole discourse, how boldly and without malice he perseveres throughout the accusation of them, almost saying: And if I were to say the temple ought to be dissolved, and the instituted sacrifices to be changed, I have said nothing new. For Moses, in whom you seem to boast most, for forty years neither offered sacrifices nor built a temple, nor did David, nor any one of the others placed in the midst of you, although the land was given to you. But the prophets also pronounce concerning these things as about unnecessary matters. In what way then do you now pretend to avenge Moses, whom both your fathers and you rejected? And to say it in one word, the whole discourse shows how wisely and at the same time modestly and keenly their accusation is unraveled.

Stephen, being permitted to answer for himself relative to the charge of blasphemy brought against him by his accusers, gives a circumstantial relation of the call of Abraham, when he dwelt in Mesopotamia, in Charran, etc., Act 7:1-8. The history of Jacob and Joseph, Act 7:9-17. The persecution of their fathers in Egypt, Act 7:18, Act 7:19. The history of Moses and his acts till the exodus from Egypt, vv. 20-37. The rebellion and idolatry of the Israelites in the wilderness, Act 7:38-43 The erection of the tabernacle of witness, which continued till the time of David, Act 7:44-46. Of the temple built by Solomon for that God who cannot be confined to temples built by hands, Act 7:47-50. Being probably interrupted in the prosecution of his discourse, he urges home the charge of rebellion against God, persecution of his prophets, the murder of Christ, and neglect of their own law against them, Act 7:51-53. They are filled with indignation, and proceed to violence, Act 7:54. He sees the glory of God, and Christ at the right hand of the Father; and declares the glorious vision, Act 7:55, Act 7:56. They rush upon him, drag him out of the city, and stone him, Act 7:57, Act 7:58. He involves the Lord Jesus, prays for his murderers, and expires, Act 7:59, Act 7:60.

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).

DEFENSE AND MARTYRDOM OF STEPHEN. (Acts 7:1-60) 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 Gen 15:7 and Neh 9:7; and the Jewish writers speak the same language.

To whom our fathers would not obey, &c.--Here he shows that the deepest dishonor done to Moses came from the nation that now professed the greatest jealousy for his honor. in their hearts turned back . . . into Egypt--"In this Stephen would have his hearers read the downward career on which they were themselves entering."