Atti 7:34 Commento

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.

I have seen, I have see the affliction of my people, &c. The repetition of the phrase denotes the certainty of it, the exquisite and exact knowledge the Lord took of the affliction of his people, and how much his heart was affected with it: which is in Egypt; from whence Moses had fled and had left them, he being now in the land of Midian, which was the place of his sojourning: and I have heard their groaning; under their various oppressions and burdens, and by reason of the cruel usage of their taskmasters: and am come down to deliver them; not by local motion, or change of place, God being omnipresent, who fills all places at all times; but by the effects of his grace and power. And now come, I will send thee into Egypt; to Pharaoh, the king of it, Exo 3:10 to require of him to let the children of Israel go, and to deliver them out of their bondage.

Prayer is a mighty weapon if offered with suitable mind. Learn its strength from the following examples! Continued entreaty has overcome shamelessness, injustice, savagery and effrontery, as when he says, "Listen to what the unjust judge says." On another occasion, continued entreaty also overcame hesitation and accomplished what friendship did not. "Even though he will not give to him because he is his friend, at least because of his persistence he will get up and give to him." Tireless persistence also made her worthy who was unworthy. "It is not fair," he said, "to take the children's food and throw it to the dogs." "Yes, Lord," she replied, "yet even the dogs eat the crumbs that fall from their masters' table." Let us then devote ourselves to prayer. It is a mighty weapon if offered with earnestness, without vainglory and with a sincere mind. Prayer routed enemies and benefited an entire nation, undeserving though it was. "I have heard their groaning," he said, "and I have come down to rescue them." Prayer is a saving medicine and has power to prevent sins and heal misdeeds. It was to prayer that the widow, left all alone, turned her mind.

"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." See, how He shows, that both by kindnesses, and by chastisements, and by miracles, God was drawing them to Him: but they were still the same. That God is everywhere present, they learned. Hearing these things, let us in our afflictions flee to Him. "And their groaning," saith He, "I have heard:" not simply, "because of their calamities." But if any should ask, Why then did He suffer them to be evil entreated there? Why, in the first place, to every just man his sufferings are the causes of his rewards. And in the next place, as to why He afflicted them: it was to show His power, that He can do all, and not only so, but that He may also train them. Observe in fact; when they were in the desert, then they "waxed fat, they grew thick, they spread out in breadth, they kicked": and ever and always ease was an evil. Therefore also from the beginning He said to Adam: "In the sweat of thy face thou shalt eat thy bread." Also it was in order that having come out of much suffering into rest, they might give thanks to God. For affliction is a great good. For hear the Prophet saying, "It is good for me, that Thou hast humbled me."

Furthermore, the great providence of God is also evident, because it says: "I have seen the oppression of My people… and have heard their groaning, and I have come down to deliver them."

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.

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.