Acts7
English Standard Version
1 the , these ?
2 Stephen : , me. The of to when he , ,
3 , from the I will .
4 he the of the and . , from there you .
5 he , even a , to to a to , though .
6 to effect— would a belonging to , would them .
7 will the they , , they shall .
8 he the of . Abraham became the of , on the , became the father of , of the .
9 the , of Joseph, ;
10 out , of , who .
11 there a , , could .
12 when that there , he on their visit.
13 the visit made himself to , to .
14 and his , in .
15 , he , ,
16 they were the had for a of the of .
17 the of the , had to , the
18 there did .
19 with and to , so be .
20 was ; he in sight. And was for his ,
21 when was , her .
22 was in the of the , he .
23 , it to , the of .
24 of them being , he the man him by the .
25He that would was , they did .
26 on the he to as they were tried to , , , you . do you ?
27 the man who was his , , a a ?
28 to you the ?
29 an the of , he became the of .
30 when had , an to the of , a of in a .
31 it, he was at the , as to , there the of the :
32 am the of , the of of of . and did to .
33 the to , the from , the you are .
34I have the of who , have , I have to . , I will .
35 , they , , a a ? —this as the of the to the .
36 man , the the for .
37 the to the , will raise for a .
38 the one who the the the to , with . to to .
39 to , thrust him , in they ,
40 to , for will . As out the of , we do has of .
41 they made a , a to the were the of .
42 to the of , it is the of the : Did you to , during the the , O of ?
43You the of the of , the you to ; I will into .
44 the of the , he who to him to , to the he had .
45 in they the . So it was the of ,
46 in the of to a for the of .
47 it was who a for .
48 the does houses , the ,
49 is , the is . What of will you for , the , is the of ?
50 these ?
51You people, in , the . did, do .
52 of the ? they who the of the , ,
53you the as it.
54 when they these were , they their .
55 , of the , and the of , the of .
56 he , , I the , the of the of .
57 they with a and .
58 they him out the and him. the the of a .
59 as they were , he , , .
60 to his he with a , , do against . when he had , he fell .
Study Guide
Public-domain commentary and original-language notes for Acts 7.
Chapter Summary
In this chapter: Stephen's defence. (1–50). Stephen reproves the Jews for the death of Christ. (51–53). The martyrdom of Stephen. (54–60).
vv1-16
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.
vv17-29
Let us not be discouraged at the slowness of the fulfilling of God's promises. Suffering times often are growing times with the church. God is preparing for his people's deliverance, when their day is darkest, and their distress deepest. Moses was exceeding fair, “fair toward God;” it is the beauty of holiness which is in God's sight of great price. He was wonderfully preserved in his infancy; for God will take special care of those of whom he designs to make special use. And did he thus protect the child Moses? Much more will he secure the interests of his holy child Jesus, from the enemies who are gathered together against him. They persecuted Stephen for disputing in defence of Christ and his gospel: in opposition to these they set up Moses and his law. They may understand, if they do not wilfully shut their eyes against the light, that God will, by this Jesus, deliver them out of a worse slavery than that of Egypt. Although men prolong their own miseries, yet the Lord will take care of his servants, and effect his own designs of mercy.
vv30-41
Men deceive themselves, if they think God cannot do what he sees to be good any where; he can bring his people into a wilderness, and there speak comfortably to them. He appeared to Moses in a flame of fire, yet the bush was not consumed; which represented the state of Israel in Egypt, where, though they were in the fire of affliction, yet they were not consumed. It may also be looked upon as a type of Christ's taking upon him the nature of man, and the union between the Divine and human nature. The death of Abraham, Isaac, and Jacob, cannot break the covenant relation between God and them. Our Saviour by this proves the future state, Mt 22:31. Abraham is dead, yet God is still his God, therefore Abraham is still alive. Now, this is that life and immortality which are brought to light by the gospel. Stephen here shows that Moses was an eminent type of Christ, as he was Israel's deliverer. God has compassion for the troubles of his church, and the groans of his persecuted people; and their deliverance takes rise from his pity. And that deliverance was typical of what Christ did, when, for us men, and for our salvation, he came down from heaven. This Jesus, whom they now refused, as their fathers did Moses, even this same has God advanced to be a Prince and Saviour. It does not at all take from the just honour of Moses to say, that he was but an instrument, and that he is infinitely outshone by Jesus. In asserting that Jesus should change the customs of the ceremonial law. Stephen was so far from blaspheming Moses, that really he honoured him, by showing how the prophecy of Moses was come to pass, which was so clear. God who gave them those customs by his servant Moses, might, no doubt, change the custom by his Son Jesus. But Israel thrust Moses from them, and would have returned to their bondage; so men in general will not obey Jesus, because they love this present evil world, and rejoice in their own works and devices.
Key Words
δέ (dé): but, and, etc.
ἀρχιερεύς (archiereús): the high-priest (literally, of the Jews, typically, Christ); by extension a chief priest
ἔπω (épō): to speak or say (by word or writing)
ταῦτα (taûta): these things
οὕτω (hoútō): in this way (referring to what precedes or follows)
φημί (phēmí): to show or make known one's thoughts, i.e. speak or say
ἀδελφός (adelphós): a brother (literally or figuratively) near or remote (much like G1 (Α))
καί (kaí): and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
πατήρ (patḗr): a "father" (literally or figuratively, near or more remote)
ἀκούω (akoúō): to hear (in various senses)
Cross References
Acts 7Directly quoted command to Abraham to leave his country and kindred, initiating the patriarchal history.
Supported by Matthew Poole, John Calvin
Directly quoted prophecy of the four-hundred-year oppression and servitude of Abraham's descendants.
Supported by Matthew Poole, JFB
Directly quoted by Stephen to prove Moses prophesied of Jesus as the coming Prophet.
Supported by Matthew Henry, John Calvin, JFB
Stephen directly quotes Amos 5:25-27 to convict Israel of their historical wilderness idolatry.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Stephen quotes Isaiah 66:1-2 to demonstrate that the Most High does not dwell in temples made by hands.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Theological commentary on Abraham's faith in leaving his homeland, not knowing where he went.
Supported by Matthew Poole
Verbally combined with Genesis 15:16 regarding serving God in 'this place' (Mount Sinai/Canaan).
Supported by Matthew Henry, JFB
Establishment of the covenant of circumcision with Abraham as a token of the divine promise.
Supported by Matthew Henry, JFB
Verbatim parallel: Joseph sold into Egypt, 'but God was with him' amidst rejection.
Supported by Matthew Henry, JFB
Septuagint listing of seventy-five souls migrating to Egypt, followed explicitly by Stephen's speech.
Supported by JFB
Quotation of the historical transition where a new king arose over Egypt who knew not Joseph.
Supported by JFB
Historical account of the birth and three-month concealment of the fair child Moses.
Supported by Matthew Henry, JFB
Directly quoted rejection of Moses, which Stephen uses to parallel Israel's rejection of Jesus.
Supported by Matthew Henry, Matthew Poole, JFB
Direct quotation of God declaring His covenant identity as the God of the patriarchs.
Supported by Matthew Henry, Matthew Poole, John Calvin
Direct quotation of the command to put off shoes because the place is holy ground.
Supported by Matthew Poole, John Calvin
Direct quotation of God seeing the affliction and hearing the groaning of His people.
Supported by Matthew Henry, John Calvin
Directly quotes the rebellious people demanding Aaron make them gods in Moses' absence.
Supported by Matthew Henry, John Calvin
The historical account of making and worshiping the golden calf at Sinai.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Affirms that Moses constructed the tabernacle precisely according to the heavenly pattern shown to him.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Stephen's vision of the 'Son of man' at God's right hand directly fulfills Daniel's messianic vision.
Supported by Matthew Henry, Matthew Poole, JFB
Stephen's dying words commit his spirit to Jesus, closely echoing Christ's final words on the cross.
Supported by Matthew Henry, Matthew Poole, JFB
Stephen's prayer for his executioners patterns after Christ's prayer for forgiveness on the cross.
Supported by Matthew Henry, Matthew Poole, JFB
The initial migration from Ur of the Chaldees to Haran (Charran) before entering Canaan.
Supported by Matthew Poole, John Calvin
God's initial call to Abraham out of Ur of the Chaldees.
Supported by JFB
Theological exposition of Abraham sojourning in the land of promise as in a strange country.
Supported by Matthew Henry, Matthew Poole
The historical root of the patriarchs being moved with envy against Joseph.
Supported by Matthew Henry
Fulfillment of God's presence with Joseph in prison, granting him favor and wisdom.
Supported by Matthew Henry
New Testament parallel explaining Moses being hidden by his parents because he was a proper/fair child.
Supported by JFB
Theological commentary on Moses refusing to be called the son of Pharaoh's daughter.
Supported by Matthew Poole
Stephen's own internal commentary highlighting how the rejected Moses was sent as ruler.
Supported by Matthew Henry, JFB
Peter's previous sermon explicitly applying Moses' prophecy in Deuteronomy 18:15 to Jesus.
Supported by Matthew Henry, JFB
Confirms the law was ordained by angels in the hand of a mediator (Moses).
Supported by Matthew Henry, John Calvin
Clarifies that 'Jesus' in the KJV text of verse 45 refers to Joshua leading Israel into Canaan.
Supported by Matthew Poole, JFB
David's solemn vow and desire to find a dwelling place for the God of Jacob.
Supported by Matthew Poole, JFB
The Old Testament command to circumcise the heart, illuminating Stephen's charge of spiritual uncircumcision.
Supported by Matthew Poole, John Calvin
Confirms the New Testament theological teaching that the Law was ordained or delivered through angels.
Supported by Matthew Poole, John Calvin