Acts7
World English Bible · Public Domain
1The high priest said, “Are these things so?”
2He said, “Brothers and fathers, listen. The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran,
3and said to him, ‘Get out of your land and away from your relatives, and come into a land which I will show you.’
4Then he came out of the land of the Chaldaeans and lived in Haran. From there, when his father was dead, God moved him into this land where you are now living.
5He gave him no inheritance in it, no, not so much as to set his foot on. He promised that he would give it to him for a possession, and to his offspring after him, when he still had no child.
6God spoke in this way: that his offspring would live as aliens in a strange land, and that they would be enslaved and mistreated for four hundred years.
7‘I will judge the nation to which they will be in bondage,’ said God, ‘and after that they will come out and serve me in this place.’
8He gave him the covenant of circumcision. So Abraham became the father of Isaac, and circumcised him the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs.
9“The patriarchs, moved with jealousy against Joseph, sold him into Egypt. God was with him
10and delivered him out of all his afflictions, and gave him favor and wisdom before Pharaoh, king of Egypt. He made him governor over Egypt and all his house.
11Now a famine came over all the land of Egypt and Canaan, and great affliction. Our fathers found no food.
12But when Jacob heard that there was grain in Egypt, he sent out our fathers the first time.
13On the second time Joseph was made known to his brothers, and Joseph’s family was revealed to Pharaoh.
14Joseph sent and summoned Jacob his father and all his relatives, seventy-five souls.
15Jacob went down into Egypt and he died, himself and our fathers;
16and they were brought back to Shechem and laid in the tomb that Abraham bought for a price in silver from the children of Hamor of Shechem.
17“But as the time of the promise came close which God had sworn to Abraham, the people grew and multiplied in Egypt,
18until there arose a different king who didn’t know Joseph.
19The same took advantage of our race and mistreated our fathers, and forced them to abandon their babies, so that they wouldn’t stay alive.
20At that time Moses was born, and was exceedingly handsome to God. He was nourished three months in his father’s house.
21When he was abandoned, Pharaoh’s daughter took him up and reared him as her own son.
22Moses was instructed in all the wisdom of the Egyptians. He was mighty in his words and works.
23But when he was forty years old, it came into his heart to visit his brothers, the children of Israel.
24Seeing one of them suffer wrong, he defended him and avenged him who was oppressed, striking the Egyptian.
25He supposed that his brothers understood that God, by his hand, was giving them deliverance; but they didn’t understand.
26“The day following, he appeared to them as they fought, and urged them to be at peace again, saying, ‘Sirs, you are brothers. Why do you wrong one another?’
27But he who did his neighbor wrong pushed him away, saying, ‘Who made you a ruler and a judge over us?
28Do you want to kill me as you killed the Egyptian yesterday?’
29Moses fled at this saying, and became a stranger in the land of Midian, where he became the father of two sons.
30“When forty years were fulfilled, an angel of the Lord appeared to him in the wilderness of Mount Sinai, in a flame of fire in a bush.
31When Moses saw it, he wondered at the sight. As he came close to see, the voice of the Lord came to him,
32‘I am the God of your fathers: the God of Abraham, the God of Isaac, and the God of Jacob.’ Moses trembled and dared not look.
33The Lord said to him, ‘Take off your sandals, for the place where you stand is holy ground.
34I have surely seen the affliction of my people who are in Egypt, and have heard their groaning. I have come down to deliver them. Now come, I will send you into Egypt.’
35“This Moses whom they refused, saying, ‘Who made you a ruler and a judge?’—God has sent him as both a ruler and a deliverer by the hand of the angel who appeared to him in the bush.
36This man led them out, having worked wonders and signs in Egypt, in the Red Sea, and in the wilderness for forty years.
37This is that Moses who said to the children of Israel, ‘The Lord our God will raise up a prophet for you from among your brothers, like me.’
38This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living revelations to give to us,
39to whom our fathers wouldn’t be obedient, but rejected him and turned back in their hearts to Egypt,
40saying to Aaron, ‘Make us gods that will go before us, for as for this Moses who led us out of the land of Egypt, we don’t know what has become of him.’
41They made a calf in those days, and brought a sacrifice to the idol, and rejoiced in the works of their hands.
42But God turned away and gave them up to serve the army of the sky, as it is written in the book of the prophets, ‘Did you offer to me slain animals and sacrifices forty years in the wilderness, O house of Israel?
43You took up the tabernacle of Moloch, the star of your god Rephan, the figures which you made to worship, so I will carry you away beyond Babylon.’
44“Our fathers had the tabernacle of the testimony in the wilderness, even as he who spoke to Moses commanded him to make it according to the pattern that he had seen;
45which also our fathers, in their turn, brought in with Joshua when they entered into the possession of the nations whom God drove out before the face of our fathers to the days of David,
46who found favor in the sight of God, and asked to find a habitation for the God of Jacob.
47But Solomon built him a house.
48However, the Most High doesn’t dwell in temples made with hands, as the prophet says,
49‘heaven is my throne, and the earth a footstool for my feet. What kind of house will you build me?’ says the Lord. ‘Or what is the place of my rest?
50Didn’t my hand make all these things?’
51“You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do.
52Which of the prophets didn’t your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers.
53You received the law as it was ordained by angels, and didn’t keep it!”
54Now when they heard these things, they were cut to the heart, and they gnashed at him with their teeth.
55But he, being full of the Holy Spirit, looked up steadfastly into heaven and saw the glory of God, and Jesus standing on the right hand of God,
56and said, “Behold, I see the heavens opened and the Son of Man standing at the right hand of God!”
57But they cried out with a loud voice and stopped their ears, then rushed at him with one accord.
58They threw him out of the city and stoned him. The witnesses placed their garments at the feet of a young man named Saul.
59They stoned Stephen as he called out, saying, “Lord Jesus, receive my spirit!”
60He kneeled down and cried with a loud voice, “Lord, don’t hold this sin against them!” When he had 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