Atti 7:48 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.

Heaven is my throne,.... There is the seat of the divine Majesty; there his glory is most conspicuous; there he keeps his court, that is his palace; and there are his attendants, the angels; and from thence are the administrations of his regal power and government, over the whole world: and earth is my footstool; which is under his feet, is subject to him, and at his dispose, and which he makes use of at his pleasure: these things are not to be literally understood, but are images and figures, representing the majesty, sovereignty, and immensity of God; who is the maker of all things, the governor of the universe, and is above all places, and not to be contained in any: what house will ye build me? saith the Lord; or where can any be built for him, since he already takes up the heaven and the earth? what house can be built by men, or with hands, that can hold him, or is fit for him to dwell in? or what is the place of my rest? not in any house made with hands, but in the church among his saints, who are the temples of the living God; and this is his rest for ever, and here will he dwell, because he has chosen and desired them, and built them up for an habitation for himself,

"Howbeit the Most High dwelleth not in (places) made with hands." This was shown indeed already by what had been before said: but it is shown also by the voice of a prophet; "What house will ye build for Me? saith the Lord God. As saith the prophet, Heaven is my throne, and earth is my footstool: what house will ye build for me? saith the Lord: or what is the place of my rest? Hath not my hand made all these things?"

"Howbeit the Most High dwelleth not in temples made with hands; as saith the prophet, Heaven is My throne, and earth is My footstool." Nay, not even these are worthy of God, forasmuch as they are made, seeing they are creatures, the works of His hand. See how he leads them on by little and little (showing) that not even these are to be mentioned. And again the prophecy says openly, "What house will ye build Me?" etc.

In the four hundred eightieth year after the exodus of the sons of Israel from Egypt, Solomon began to build the temple in Jerusalem, as the third book of Kings relates. (1 Kings 6:1) Moreover the temple was built so long after the ascent of Israel from Egypt that, after they had toiled wandering in the mountains, they chose one place, which was in Jerusalem, which God had held in honor. These men, however, being slow of understanding and ignorant of the words of God, thinking that Jerusalem was the city of God, said that God dwelt only therein. God therefore refutes them because they excessively glorified him, and he says: What house will you build for me, who have heaven for a throne, and the earth for the footstool of my feet? For to those who supposed his nature to be confined and limited it was necessary to show openly that He is everywhere and that nothing is capable of containing him, but rather that he passes through all things, and the heaven is full of him, and the earth is full as well.

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.

The Most High dwelleth not in temples made with hands - Here St. Stephen evidently refers to Solomon's speech, Kg1 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.

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.