Acts 7:32 注釈

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.

Saying, I am the God of thy fathers,.... Who made a covenant with them, promised the land of Canaan to them, and to their posterity, and to bring the children of Israel out of their servitude and bondage, and into the possession of the promised land: the God of Abraham, and the God of Isaac, and the God of Jacob; words which our Lord makes use of to prove the doctrine of the resurrection of the dead, since God is not the God of the dead, but of the living; see Gill on Mat 22:32. Then Moses trembled; this Stephen had by tradition; in which way also the author of the epistle to the Hebrews had the account of his trembling and quaking at the same mount, when the law was given, Heb 12:21 and durst not behold; either "the sight" of the burning bush, and curiously consider and inquire into that, as the Syriac version reads; or him, as the Ethiopic version; that is, God, and which is expressed in

"I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob." Lo! how He shows that He is none other than "the God of Abraham, and the God of Isaac, and the God of Jacob"--He, "the Angel of the Great Counsel." Here he shows what great loving-kindness God herein exhibits. "Then Moses trembled, and durst not behold. Then said the Lord to him, Put off thy shoes from thy feet; for the place where thou standest is holy ground." Not a word of Temple, and the place is holy through the appearance and operation of Christ. Far more wonderful this than the place which is in the Holy of Holies: for there God is nowhere said to have appeared in this manner, nor Moses to have thus trembled. And then the greatness of His tender care.

Now he calls the Son of God an angel, just as elsewhere he calls him a man. For he is the angel of great counsel. (Isa. 9:6 LXX) Therefore shortly afterwards he shows him speaking to the blessed Moses: "I am the God of your fathers, the God of Abraham, and of Isaac, and of Jacob." He is revealed in a flame of fire in a bush. For in the form of fire and on Mount Sinai God appears while giving the law. What then does the passage mean? The sacred text likens the divine nature to fire because it overpowers wood and grass, that is, man. For it says somewhere: "God is a consuming fire." (Deut. 4:24; Heb. 12:29) And again, "Man, his days are as grass." (Ps. 103:15) But just as fire is not carried off by thorns, so deity is not borne away by humanity. Yet in Christ it happened and became as if subdued, a kind of surrounding of the unmingled assault of the fire of his own nature, so that it might be able to be held, just as fire is by thorns. That the fire upon the bush, having kept the wood entirely unconsumed, might mysteriously indicate that he made his own flesh stronger than corruption, for the deity had taken up residence in humanity. And this mystery occurred in Christ.

And as he came near to observe, the voice of the Lord came: I am the God of your fathers. In the Greek it is written thus: A voice came from heaven saying to him: I am the God of your brothers, remove the sandals from your feet. For the place where you stand is holy ground. This place, according to moral sense, admonishes us that while standing in the Church, which is rightly called holy ground, we should renounce dead works.

And behold, Moses is also deemed worthy of a voice: "I," says the voice, "am the God of your fathers."

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.