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Acts7

New Living Translation

1Then the high priest asked Stephen, “Are these accusations true?”

2This was Stephen’s reply: “Brothers and fathers, listen to me. Our glorious God appeared to our ancestor Abraham in Mesopotamia before he settled in Haran.

3God told him, ‘Leave your native land and your relatives, and come into the land that I will show you.’

4So Abraham left the land of the Chaldeans and lived in Haran until his father died. Then God brought him here to the land where you now live.

5“But God gave him no inheritance here, not even one square foot of land. God did promise, however, that eventually the whole land would belong to Abraham and his descendants—even though he had no children yet.

6God also told him that his descendants would live in a foreign land, where they would be oppressed as slaves for 400 years.

7‘But I will punish the nation that enslaves them,’ God said, ‘and in the end they will come out and worship me here in this place.’

8“God also gave Abraham the covenant of circumcision at that time. So when Abraham became the father of Isaac, he circumcised him on the eighth day. And the practice was continued when Isaac became the father of Jacob, and when Jacob became the father of the twelve patriarchs of the Israelite nation.

9“These patriarchs were jealous of their brother Joseph, and they sold him to be a slave in Egypt. But God was with him

10and rescued him from all his troubles. And God gave him favor before Pharaoh, king of Egypt. God also gave Joseph unusual wisdom, so that Pharaoh appointed him governor over all of Egypt and put him in charge of the palace.

11“But a famine came upon Egypt and Canaan. There was great misery, and our ancestors ran out of food.

12Jacob heard that there was still grain in Egypt, so he sent his sons—our ancestors—to buy some.

13The second time they went, Joseph revealed his identity to his brothers, and they were introduced to Pharaoh.

14Then Joseph sent for his father, Jacob, and all his relatives to come to Egypt, seventy-five persons in all.

15So Jacob went to Egypt. He died there, as did our ancestors.

16Their bodies were taken to Shechem and buried in the tomb Abraham had bought for a certain price from Hamor’s sons in Shechem.

17“As the time drew near when God would fulfill his promise to Abraham, the number of our people in Egypt greatly increased.

18But then a new king came to the throne of Egypt who knew nothing about Joseph.

19This king exploited our people and oppressed them, forcing parents to abandon their newborn babies so they would die.

20“At that time Moses was born—a beautiful child in God’s eyes. His parents cared for him at home for three months.

21When they had to abandon him, Pharaoh’s daughter adopted him and raised him as her own son.

22Moses was taught all the wisdom of the Egyptians, and he was powerful in both speech and action.

23“One day when Moses was forty years old, he decided to visit his relatives, the people of Israel.

24He saw an Egyptian mistreating an Israelite. So Moses came to the man’s defense and avenged him, killing the Egyptian.

25Moses assumed his fellow Israelites would realize that God had sent him to rescue them, but they didn’t.

26“The next day he visited them again and saw two men of Israel fighting. He tried to be a peacemaker. ‘Men,’ he said, ‘you are brothers. Why are you fighting each other?’

27“But the man in the wrong pushed Moses aside. ‘Who made you a ruler and judge over us?’ he asked.

28‘Are you going to kill me as you killed that Egyptian yesterday?’

29When Moses heard that, he fled the country and lived as a foreigner in the land of Midian. There his two sons were born.

30“Forty years later, in the desert near Mount Sinai, an angel appeared to Moses in the flame of a burning bush.

31When Moses saw it, he was amazed at the sight. As he went to take a closer look, the voice of the Lord called out to him,

32‘I am the God of your ancestors—the God of Abraham, Isaac, and Jacob.’ Moses shook with terror and did not dare to look.

33“Then the Lord said to him, ‘Take off your sandals, for you are standing on holy ground.

34I have certainly seen the oppression of my people in Egypt. I have heard their groans and have come down to rescue them. Now go, for I am sending you back to Egypt.’

35“So God sent back the same man his people had previously rejected when they demanded, ‘Who made you a ruler and judge over us?’ Through the angel who appeared to him in the burning bush, God sent Moses to be their ruler and savior.

36And by means of many wonders and miraculous signs, he led them out of Egypt, through the Red Sea, and through the wilderness for forty years.

37“Moses himself told the people of Israel, ‘God will raise up for you a Prophet like me from among your own people.’

38Moses was with our ancestors, the assembly of God’s people in the wilderness, when the angel spoke to him at Mount Sinai. And there Moses received life-giving words to pass on to us.

39“But our ancestors refused to listen to Moses. They rejected him and wanted to return to Egypt.

40They told Aaron, ‘Make us some gods who can lead us, for we don’t know what has become of this Moses, who brought us out of Egypt.’

41So they made an idol shaped like a calf, and they sacrificed to it and celebrated over this thing they had made.

42Then God turned away from them and abandoned them to serve the stars of heaven as their gods! In the book of the prophets it is written, ‘Was it to me you were bringing sacrifices and offerings during those forty years in the wilderness, Israel?

43No, you carried your pagan gods— the shrine of Molech, the star of your god Rephan, and the images you made to worship them. So I will send you into exile as far away as Babylon.’

44“Our ancestors carried the Tabernacle with them through the wilderness. It was constructed according to the plan God had shown to Moses.

45Years later, when Joshua led our ancestors in battle against the nations that God drove out of this land, the Tabernacle was taken with them into their new territory. And it stayed there until the time of King David.

46“David found favor with God and asked for the privilege of building a permanent Temple for the God of Jacob.

47But it was Solomon who actually built it.

48However, the Most High doesn’t live in temples made by human hands. As the prophet says,

49‘Heaven is my throne, and the earth is my footstool. Could you build me a temple as good as that?’ asks the Lord. ‘Could you build me such a resting place?

50Didn’t my hands make both heaven and earth?’

51“You stubborn people! You are heathen at heart and deaf to the truth. Must you forever resist the Holy Spirit? That’s what your ancestors did, and so do you!

52Name one prophet your ancestors didn’t persecute! They even killed the ones who predicted the coming of the Righteous One—the Messiah whom you betrayed and murdered.

53You deliberately disobeyed God’s law, even though you received it from the hands of angels.”

54The Jewish leaders were infuriated by Stephen’s accusation, and they shook their fists at him in rage.

55But Stephen, full of the Holy Spirit, gazed steadily into heaven and saw the glory of God, and he saw Jesus standing in the place of honor at God’s right hand.

56And he told them, “Look, I see the heavens opened and the Son of Man standing in the place of honor at God’s right hand!”

57Then they put their hands over their ears and began shouting. They rushed at him

58and dragged him out of the city and began to stone him. His accusers took off their coats and laid them at the feet of a young man named Saul.

59As they stoned him, Stephen prayed, “Lord Jesus, receive my spirit.”

60He fell to his knees, shouting, “Lord, don’t charge them with this sin!” And with that, he died.

Study Guide

Public-domain commentary and original-language notes for Acts 7.

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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.

Cross References

Acts 7
v3Genesis 12:1quotation

Directly quoted command to Abraham to leave his country and kindred, initiating the patriarchal history.

Supported by Matthew Poole, John Calvin

v6Genesis 15:13quotation

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

v42Amos 5:25quotation

Stephen directly quotes Amos 5:25-27 to convict Israel of their historical wilderness idolatry.

Supported by Matthew Henry, Matthew Poole, John Calvin, JFB

v48Isaiah 66:1quotation

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

v3Hebrews 11:8thematic

Theological commentary on Abraham's faith in leaving his homeland, not knowing where he went.

Supported by Matthew Poole

v7Exodus 3:12allusion

Verbally combined with Genesis 15:16 regarding serving God in 'this place' (Mount Sinai/Canaan).

Supported by Matthew Henry, JFB

v8Genesis 17:9-14thematic

Establishment of the covenant of circumcision with Abraham as a token of the divine promise.

Supported by Matthew Henry, JFB

v9Genesis 39:2thematic

Verbatim parallel: Joseph sold into Egypt, 'but God was with him' amidst rejection.

Supported by Matthew Henry, JFB

v14Genesis 46:27allusion

Septuagint listing of seventy-five souls migrating to Egypt, followed explicitly by Stephen's speech.

Supported by JFB

v18Exodus 1:8allusion

Quotation of the historical transition where a new king arose over Egypt who knew not Joseph.

Supported by JFB

v20Exodus 2:2-10thematic

Historical account of the birth and three-month concealment of the fair child Moses.

Supported by Matthew Henry, JFB

v27Exodus 2:14quotation

Directly quoted rejection of Moses, which Stephen uses to parallel Israel's rejection of Jesus.

Supported by Matthew Henry, Matthew Poole, JFB

v32Exodus 3:6quotation

Direct quotation of God declaring His covenant identity as the God of the patriarchs.

Supported by Matthew Henry, Matthew Poole, John Calvin

v33Exodus 3:5quotation

Direct quotation of the command to put off shoes because the place is holy ground.

Supported by Matthew Poole, John Calvin

v34Exodus 3:7quotation

Direct quotation of God seeing the affliction and hearing the groaning of His people.

Supported by Matthew Henry, John Calvin

v40Exodus 32:1quotation

Directly quotes the rebellious people demanding Aaron make them gods in Moses' absence.

Supported by Matthew Henry, John Calvin

v41Exodus 32:4allusion

The historical account of making and worshiping the golden calf at Sinai.

Supported by Matthew Henry, Matthew Poole, John Calvin, JFB

v44Hebrews 8:5allusion

Affirms that Moses constructed the tabernacle precisely according to the heavenly pattern shown to him.

Supported by Matthew Henry, Matthew Poole, John Calvin, JFB

v56Daniel 7:13allusion

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

v59Luke 23:46allusion

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

v60Luke 23:34allusion

Stephen's prayer for his executioners patterns after Christ's prayer for forgiveness on the cross.

Supported by Matthew Henry, Matthew Poole, JFB

v2Genesis 11:31thematic

The initial migration from Ur of the Chaldees to Haran (Charran) before entering Canaan.

Supported by Matthew Poole, John Calvin

v2Genesis 15:7thematic

God's initial call to Abraham out of Ur of the Chaldees.

Supported by JFB

v5Hebrews 11:9thematic

Theological exposition of Abraham sojourning in the land of promise as in a strange country.

Supported by Matthew Henry, Matthew Poole

v9Genesis 37:4-11thematic

The historical root of the patriarchs being moved with envy against Joseph.

Supported by Matthew Henry

v10Genesis 39:21-23thematic

Fulfillment of God's presence with Joseph in prison, granting him favor and wisdom.

Supported by Matthew Henry

v20Hebrews 11:23thematic

New Testament parallel explaining Moses being hidden by his parents because he was a proper/fair child.

Supported by JFB

v21Hebrews 11:24thematic

Theological commentary on Moses refusing to be called the son of Pharaoh's daughter.

Supported by Matthew Poole

v27Acts 7:35thematic

Stephen's own internal commentary highlighting how the rejected Moses was sent as ruler.

Supported by Matthew Henry, JFB

v37Acts 3:22thematic

Peter's previous sermon explicitly applying Moses' prophecy in Deuteronomy 18:15 to Jesus.

Supported by Matthew Henry, JFB

v38Galatians 3:19thematic

Confirms the law was ordained by angels in the hand of a mediator (Moses).

Supported by Matthew Henry, John Calvin

v45Hebrews 4:8thematic

Clarifies that 'Jesus' in the KJV text of verse 45 refers to Joshua leading Israel into Canaan.

Supported by Matthew Poole, JFB

v46Psalms 132:5allusion

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

v53Galatians 3:19thematic

Confirms the New Testament theological teaching that the Law was ordained or delivered through angels.

Supported by Matthew Poole, John Calvin