사도행전 7:40 주석

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 unto Aaron, make us gods to go before us,.... This is a proof of their disobedience to the law of Moses, and of their rejection of him, and of the inclination of their hearts to the idolatry of the Egyptians; which shows the gross stupidity, as well as ingratitude of this people, to think that gods could be made; and that those that are made could go before them, be guides unto them, and protectors of them; when they have eyes, but see not, and hands, but handle not, and feet, but walk not: for as for this Moses; whom they speak of with great contempt, and in a very irreverent way: which brought us out of the land of Egypt; which they mention not with gratitude, but as reflecting upon him for doing it: we wot not what is become of him; they thought he was dead, according to the Targum of Jonathan on Exo 32:1 they concluded he was consumed with fire on the mount which flamed with fire. (b) The following story is told by the Jews; "when Moses went up on high, he said to the Israelites, at the end of forty days, at the beginning of the sixth hour I will come; at the end of forty days came Satan, and disturbed the world; he said to them, where is Moses your master? they answered him, he is gone up on high: he said to them, the sixth hour is come; they took no notice of him; he is dead (says he); they had no regard to him; he showed them the likeness of his bier; then they said to Aaron, "as for this man Moses", &c.'' (b) T. Bab. Sabbat, fol. 89. 1. Vid. Jarchi & Baal Hatturim in Exod. xxxii. 1.

"And said unto Aaron, Make us gods which shall go before us." O the folly! "Make," say they; "that they may go before us." Whither? "Into Egypt." See how hard they were to tear away from the customs of Egypt! What sayest thou? What, not wait for him that brought thee out, but flee the benefit, and deny the Benefactor? And mark how insulting they are: "For as for this Moses," they say:-"which brought us out of the land of Egypt" nowhere the name of God: instead of that, they ascribed all to Moses. Where they ought to give thanks (to God), they bring Moses forward: where it was, to do as the Law bade them, they no longer make account of Moses. "We know not what is become of him." And yet he told them that he was going up to receive the Law: and they had not patience to wait forty days.

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.

"Make us gods." Not God, but gods.

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.