Acts 7:1

CHAPTER 7

Introduction

THIS chapter contains the defence of Stephen before the sanhedrim, or great council of the Jews. There has been great diversity of opinion about the object which Stephen had in view in this defence, and about the reason why he introduced at such length the history of the Jewish people. But a few remarks may perhaps show his design, He was accused of blasphemy in speaking against the institutions of Moses and the temple, that is, against everything held sacred among the Jews. To meet this charge, he gives a statement, at length, of his belief in the Mosaic religion, in the great points of their history, and in the fact that God had interposed in a remarkable manner in defending them from dangers. By this historical statement he avows his full belief in the Divine origin of the Jewish religion, and thus indirectly repels the charge of blasphemy. It is further to be remembered, that this was the best way of securing the attention of the council. Had he entered on an abstract defence, he might expect to be stopped by their cavils or their clamour. But the history of their own nation was a favourite topic among the Jews. They were always ready to listen to an account of their ancestors; and to secure their attention, nothing more was necessary than to refer to their illustrious lives and deeds. Comp. Psalm 78, 105, 106, 135, Ezekiel 20. In this way Stephen secured their attention, and practically repelled the charge of speaking reproachfully of Moses and the temple. He showed them that he had as firm a belief as they in the great historical facts,of their nation. It is to be remembered, also, that this speech was broken off in the midst, Acts 7:53,54, and it is therefore difficult to tell what the design of Stephen was. It seems clear, however, that he intended to convict them of guilt, by showing that they sustained the same character as their fathers had manifested, Acts 7:51,52) and there is some probability that he intended to show that the acceptable worship of God was not to be confined to any place particularly, from the fact that the worship of Abraham, and the patriarchs, and Moses, was acceptable before the temple was reared, (Acts 7:2, etc.,) and from the declaration in Acts 7:48, that God dwells not in temples made with hands. All that can be said here is, that Stephen

(1) showed his full belief in the Divine appointment of Moses, and the historical facts of their religion.

(2.) That he laid the foundation of an argument to show that those things were not perpetually binding, and that acceptable worship might be offered in other places and in another manner than at the temple.

It has been asked in what way Luke became acquainted with this speech so as to repeat it. The Scripture has not informed us. But we may remark,

(1.) that Stephen was the first martyr. His death, and the incidents connected with it, could not but be a matter of interest to the first Christians; and the substance of his defence, at least, would be familiar to them. There is no improbability in supposing that imperfect copies might be preserved by writing, and circulated among them.

(2.) Luke was the companion of Paul. (See Introduction to the Gospel by Luke.) Paul was present when this defence was delivered, and was a man who would be likely to remember what was said on such an occasion. From him Luke might have derived the account of this defence. In regard to this discourse, it may be further remarked, that it is not necessary to suppose that Stephen was inspired. Even if there should be found inaccuracies, as some critics have pretended, in the address, it would not militate against its genuineness. It is the defence of a man on trial under a serious charge; not a man of whom there is evidence that he was inspired, but a pious, devoted, heavenly-minded man. All that the sacred narrative is responsible for is the correctness of the report. Luke alleges only that such a speech was in fact delivered, without affirming that every particular in it is correct.

Verse 1. Then said the High Priest. Mt 2:4. In this case the high priest seems to have presided in the council.

Are these things so? To wit, the charge alleged against him of blasphemy against Moses and the temple, Acts 6:13,14.

Albert Barnes, 1834 · public domain

Introduction

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. Verse 1 Are these things so? - Hast thou predicted the destruction of the temple? And hast thou said that Jesus of Nazareth shall change our customs, abolish our religious rites and temple service? Hast thou spoken these blasphemous things against Moses, and against God? Here was some color of justice; for Stephen was permitted to defend himself. And, in order to do this he thought it best to enter into a detail of their history from the commencement of their nation; and thus show how kindly God had dealt with them, and how ungraciously they and their fathers had requited Him. And all this naturally led him to the conclusion, that God could no longer bear with a people the cup of whose iniquity had been long overflowing; and therefore they might expect to find wrath, without mixture of mercy. But how could St. Luke get all this circumstantial account? He might have been present, and heard the whole; or, more probably, he had the account from St. Paul, whose companion he was, and who was certainly present when St. Stephen was judged and stoned, for he was consenting to his death, and kept the clothes of them who stoned him. See Act 7:58; Act 8:1; Act 22:20.

Adam Clarke, 1831 · public domain

Stephen was charged as a blasphemer of God, and an apostate from the church; therefore he shows that he is a son of Abraham, and values himself on it. The slow steps by which the promise made to Abraham advanced toward performance, plainly show that it had a spiritual meaning, and that the land intended was the heavenly. God owned Joseph in his troubles, and was with him by the power of his Spirit, both on his own mind by giving him comfort, and on those he was concerned with, by giving him favour in their eyes. Stephen reminds the Jews of their mean beginning as a check to priding themselves in the glories of that nation. Likewise of the wickedness of the patriarchs of their tribes, in envying their brother Joseph; and the same spirit was still working in them toward Christ and his ministers. The faith of the patriarchs, in desiring to be buried in the land of Canaan, plainly showed they had regard to the heavenly country. It is well to recur to the first rise of usages, or sentiments, which have been perverted. Would we know the nature and effects of justifying faith, we should study the character of the father of the faithful. His calling shows the power and freeness of Divine grace, and the nature of conversion. Here also we see that outward forms and distinctions are as nothing, compared with separation from the world, and devotedness to God.

Matthew Henry, 1706 · public domain