Acts7
New American Standard
1Now the high priest said, “Are these things so?”
2And Stephen said, “Listen to me, brothers and fathers! The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran,
3and He said to him, ‘Go from your country and your relatives, and come to the land which I will show you.’
4Then he left the land of the Chaldeans and settled in Haran. And from there, after his father died, God had him move to this country in which you are now living.
5But He gave him no inheritance in it, not even a foot of ground, and yet, He promised that He would give it to him as a possession, and to his descendants after him, even though he had no child.
6But God spoke to this effect, that his descendants would be strangers in a land that was not theirs, and they would enslave and mistreat them for four hundred years.
7‘And whatever nation to which they are enslaved I Myself will judge,’ said God, ‘and after that they will come out and serve Me in this place.’
8And He gave him the covenant of circumcision; and so Abraham fathered Isaac, and circumcised him on the eighth day; and Isaac fathered Jacob, and Jacob, the twelve patriarchs.
9“The patriarchs became jealous of Joseph and sold him into Egypt. Yet God was with him,
10and rescued him from all his afflictions, and granted him favor and wisdom in the sight of Pharaoh, king of Egypt, and he made him governor over Egypt and his entire household.
11“Now a famine came over all Egypt and Canaan, and great affliction with it, and our fathers could find no food.
12But when Jacob heard that there was grain in Egypt, he sent our fathers there the first time.
13And on the second visit, Joseph made himself known to his brothers, and Joseph’s family was revealed to Pharaoh.
14Then Joseph sent word and invited his father Jacob and all his relatives to come to him, seventy-five people in all.
15And Jacob went down to Egypt, and he and our fathers died there.
16And they were brought back from there to Shechem and laid in the tomb which Abraham had purchased for a sum of money from the sons of Hamor in Shechem.
17“But as the time of the promise which God had assured to Abraham was approaching, the people increased and multiplied in Egypt,
18until another king arose over Egypt who did not know Joseph.
19It was he who shrewdly took advantage of our nation and mistreated our fathers in order that they would abandon their infants in the Nile, so that they would not survive.
20At this time Moses was born; and he was beautiful to God. He was nurtured for three months in his father’s home.
21And after he had been put outside, Pharaoh’s daughter took him away and nurtured him as her own son.
22Moses was educated in all the wisdom of the Egyptians, and he was proficient in speaking and action.
23But when he was approaching the age of forty, it entered his mind to visit his countrymen, the sons of Israel.
24And when he saw one of them being treated unjustly, he defended and took vengeance for the oppressed man by fatally striking the Egyptian.
25And he thought that his brothers understood that God was granting them deliverance through him; but they did not understand.
26And on the following day he appeared to them as they were fighting each other, and he tried to reconcile them to peace, by saying, ‘Men, you are brothers, why are you injuring each other?’
27But the one who was injuring his neighbor pushed him away, saying, ‘Who made you a ruler and judge over us?
28You do not intend to kill me as you killed the Egyptian yesterday, do you?’
29At this remark, Moses fled and became a stranger in the land of Midian, where he fathered two sons.
30“After forty years had passed, an angel appeared to him in the wilderness of Mount Sinai, in the flame of a burning thorn bush.
31When Moses saw it, he was astonished at the sight; and as he approached to look more closely, the voice of the Lord came:
32‘I am the God of your fathers, the God of Abraham, and Isaac, and Jacob.’ Moses shook with fear and did not dare to look closely.
33But the Lord said to him, ‘Remove your sandals from your feet, for the place on which you are standing is holy ground.
34I have certainly seen the oppression of My people who are in Egypt, and have heard their groaning, and I have come down to rescue them; and now come, I will send you to Egypt.’
35“This Moses whom they disowned, saying, ‘Who made you a ruler and a judge?’ is the one whom God sent to be both a ruler and a deliverer with the help of the angel who appeared to him in the thorn bush.
36This man led them out, performing wonders and signs in the land of Egypt and in the Red Sea, and in the wilderness for forty years.
37This is the Moses who said to the sons of Israel, ‘God will raise up for you a prophet like me from your countrymen.’
38This is the one who was in the assembly in the wilderness together with the angel who spoke to him at length on Mount Sinai, and who was with our fathers; and he received living words to pass on to you.
39Our fathers were unwilling to be obedient to him; on the contrary they rejected him and turned back to Egypt in their hearts,
40saying to Aaron, ‘Make us a god who will go before us; for this Moses who led us out of the land of Egypt—we do not know what happened to him.’
41At that time they made a calf and brought a sacrifice to the idol, and were rejoicing in the works of their hands.
42But God turned away and gave them over to serve the heavenly lights; as it is written in the book of the prophets: ‘You did not offer Me victims and sacrifices for forty years in the wilderness, did you, house of Israel?
43You also took along the tabernacle of Moloch and the star of your god Rompha, the images which you made to worship. I also will deport you beyond Babylon.’
44“Our fathers had the tabernacle of testimony in the wilderness, just as He who spoke to Moses directed him to make it according to the pattern which he had seen.
45Our fathers in turn received it, and they also brought it in with Joshua upon dispossessing the nations that God drove out from our fathers, until the time of David.
46David found favor in God’s sight, and asked that he might find a dwelling place for the house of Jacob.
47But it was Solomon who built a house for Him.
48However, the Most High does not dwell in houses made by human hands; as the prophet says:
49‘Heaven is My throne, And the earth is the footstool of My feet; What kind of house will you build for Me?’ says the Lord, ‘Or what place is there for My rest?
50Was it not My hand that made all these things?’
51“You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did.
52Which one of the prophets did your fathers not persecute? They killed those who had previously announced the coming of the Righteous One, and you have now become betrayers and murderers of Him;
53you who received the Law as ordained by angels, and yet did not keep it.”
54Now when they heard this, they were infuriated, and they began gnashing their teeth at him.
55But he, being full of the Holy Spirit, looked intently into heaven and saw the glory of God, and Jesus standing at the right hand of God;
56and he said, “Behold, I see the heavens opened and the Son of Man standing at the right hand of God.”
57But they shouted with loud voices, and covered their ears and rushed at him with one mind.
58When they had driven him out of the city, they began stoning him; and the witnesses laid aside their cloaks at the feet of a young man named Saul.
59They went on stoning Stephen as he called on the Lord and said, “Lord Jesus, receive my spirit!”
60Then he fell on his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” Having said this, he fell asleep.
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