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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.

Our fathers had the tabernacle of witness in the wilderness,.... The Ethiopic version adds, "of Sinai"; there it was that the tabernacle was first ordered to be built, and there it was built, and set up; which was a sort of a portable temple, in which Jehovah took up his residence, and which was carried from place to place: of it, and its several parts and furniture, there is a large account in Exo 25:1. It is sometimes called Ohel Moed, or "the tabernacle of the congregation", because there the people of Israel gathered together, and God met with them; and sometimes "the tabernacle of the testimony", or "witness", as here; Exo 38:21 Num 1:50 because the law, called the tables of the testimony, and the testimony, it being a testification or declaration of the will of God, was put into an ark; which for that reason is called the ark of the testimony; and which ark was placed in the tabernacle; and hence that took the same name too. The Jewish writers say (k), it is so called, "because it was a testimony that the Shekinah dwelt in Israel''; or as another (l) expresses it, "it was a testimony to Israel that God had pardoned them concerning the affair of the calf, for, lo, his Shekinah dwelt among them.'' This tabernacle, in which was the testimony of the will of God, what he would have done, and how he would be worshipped, and which was a token of his presence, was among the Jewish fathers whilst they were in the wilderness; and is mentioned as an aggravation of their sin, that they should now, or afterwards, take up and carry the tabernacle of Mo. The Alexandrian copy reads, "your fathers"; the sense is the same. As he had appointed; that is, as God appointed, ordered, and commanded: speaking unto Moses, Exo 25:40 that he should make it according to the fashion he had seen; when in the Mount with God; Heb 8:5 for it was not a bare account of the tabernacle, and its vessels, which he hearing, might form an idea of in his mind; but there was a visible form represented to his eye, a pattern, exemplar, or archetype of the whole, according to which everything was to be made; which teaches us, that everything in matters of worship ought to be according to the rule which God has given, from which we should never swerve in the least. (k) Baal Hatturim in Exod. xxxiii. 21. (l) Jarchi in ib.

"Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion he had seen." "But a Tabernacle," say you, "there was (the Tabernacle) 'of Witness.'" (Yes,) this is why it was: that they should have God for Witness: this was all. "According to the fashion," it says, "that was shown thee on the mount:" so that on the mount was the Original. And this Tabernacle, moreover, "in the wilderness," was carried about, and not locally fixed. And he calls it, "Tabernacle of witness:" i.e. (for witness) of the miracles, of the statutes. This is the reason why both it and those (the fathers) had no Temple.

Seest thou, how the holy place is there wherever God may be? For to this end also he says, "in the wilderness," to compare place with place. Then the benefit (conferred upon them): And our fathers that came after brought it in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David.

The tent of testimony, that is, of the commands of God, which was the tent of Moses shown by God on Mount Sinai. It was said to have been established by God so that they would have God as witness, because its explanation was on the mountain, and he himself had described it to Moses.

The tabernacle of testimony was with our fathers in the desert. Because they said he was acting against the holy place, here he shows that the Lord does not greatly esteem decorated stone but desires the splendor of heavenly souls. Where he wants it to be understood that just as the tabernacle was in the wilderness before the construction of the temple, so they should understand the temple itself to be destroyed when a better state succeeds. As Jeremiah once foretold, saying: Do not trust in lying words, saying: The temple of the Lord, the temple of the Lord (Jerem. VII). And after some time: I will do to this house, in which my name is called, and in which you have trust, as I did to Shiloh, where my name dwelled at the beginning, and I will cast you away from my face (Ibid.).

"The tabernacle of witness was with our fathers in the wilderness." They had it in order to have God as a witness. He calls it the tabernacle of testimonies, that is, of miracles and commandments. "As He who spoke to Moses commanded." The establishment of the tabernacle took place on the mountain, and in the wilderness it was portable, not fixed in one place. Even if it was an Angel who spoke with Moses on the mountain, he nevertheless spoke with him on behalf of God. And there is much of this kind in Divine Scripture. Thus, in the book of Exodus it is said that the Angel of the Lord said to Moses: "Moses, Moses!.. Do not come near here" (Exod. 3:4–5). And a little further on, this Angel says: "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob" (Exod. 3:6).

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.

Our fathers had the tabernacle of witness in the wilderness - That is, the tabernacle in which the two tables of stone written by the finger of God were laid up, as a testimony that he had delivered these laws to the people, and that they had promised to obey them. As one great design of St. Stephen was to show the Jews that they placed too much dependence on outward privileges, and had not used the law, the tabernacle, the temple, nor the temple service, for the purpose of their institution, he labors to bring them to a due sense of this, that conviction might lead to repentance and conversion. And he farther shows that God did not confine his worship to one place, or form. He was worshipped without any shrine in the times of the patriarchs, Abraham, Isaac, Jacob, etc. He was worshipped with a tabernacle, or portable temple, in the wilderness. He was worshipped also in the fixed temple projected by David, but built by Solomon. He asserts farther that his infinite majesty cannot be confined to temples, made by human hands; and where there is neither tabernacle nor temple, (in any part of his vast dominions), he may be worshipped acceptably by the upright in heart. Thus he proves that neither tabernacle nor temple are essentially requisite for the true worship of the true God. Concerning the tabernacle to which St. Stephen here refers, the reader is requested to consult the notes on Exo 25:8, etc., and the subsequent chapters. Speaking unto Moses - Ὁ λαλων, Who spake, as in the margin; signifying the angel of God who spake to Moses, or God himself. See Exo 25:40.

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.

Our fathers had the tabernacle of witness in the wilderness--which aggravated the guilt of that idolatry in which they indulged, with the tokens of the divine presence constantly in the midst of them.