Barnes' New Testament Notes

Notes on the New Testament Explanatory and Practical
Part 39

By Albert Barnes

THE ACTS OF THE APOSTLES - Chapter 6 - Verse 1

CHAPTER 6

Verse 1. In those days, etc. The first part of this chapter contains an account of the appointment of deacons. It may be asked, perhaps, why the apostles did not appoint these officers at the first organization of the church? To this question we may reply, that it was better to defer the appointment until an occasion should occur when it should appear to be manifestly necessary and proper. When the church was small, its alms could be distributed by the apostles themselves without difficulty; but when it was greatly increased in when its charities would be multiplied, and when the distribution might give rise to contentions, it was necessary that this matter should be entrusted to the hands of laymen, and that the ministry should be freed from all embarrassment, and all suspicions of dishonesty and unfairness in regard to pecuniary matters. It has never been found to be wise that the temporal affairs of the church should be entrusted in any considerable degree to the clergy; and they should be freed from such sources of difficulty and embarrassment.

Was multiplied. By the accession of the three thousand on the day of Pentecost, and of those who were subsequently added, Ac 4:4; 5:14.

A murmuring. A complaint—as if there had been partiality in the distribution.

Of the Grecians. There has been much diversity of opinion in regard to these persons, whether they were Jews that had lived among the Gentiles, and who spoke the Greek language, or whether they were proselytes from the Gentiles. The former is probably the correct opinion. The word here used is not that which is usually employed to designate the inhabitants of Greece, but it properly denotes those who imitate the customs and habits of the Greeks, who use the Greek language, etc. In the time when the gospel was first preached, there were two classes of Jews— those who remained in Palestine, who used the Hebrew language, etc., and who were appropriately called Hebrews; and those who were scattered among the Gentiles, who spoke the Greek language, and who used, in their synagogues, the Greek translation of the Old Testament called the Septuagint. These were called Hellenists, or, as it is in our translation, Grecians. See Barnes "Joh 7:36".

These were doubtless the persons mentioned here—not those who were proselyted from Gentiles, but those who were not natives of Judea, who had come up to Jerusalem to attend the great festivals of the Jews.

See Ac 2:5,9-11.

Dissensions would be very likely to arise between these two classes of persons. The Jews of Palestine would pride themselves much on the fact that they dwelt in the land of the patriarchs, and the land of promise; that they used the language which their fathers spoke, and in which the oracles of God were given; and that they were constantly near the temple, and regularly engaged in its solemnities. On the other hand, the Jews from other parts of the world would be suspicious, jealous, and envious of their brethren, and would be likely to charge them with partiality, or of taking advantage in their intercourse with them. These occasions of strife would not be destroyed by their conversion to Christianity, and one of them is furnished on this occasion.

Because their widows, etc. The property which had been contributed, or thrown into common stock, was understood to be designed for the equal benefit of all the poor, and particularly it would seem for the poor widows. The distribution before this seems to have been made by the apostles themselves—or possibly, as Mosheim conjectures, (Comm. de rebus Christianovum ante Constantinure, p. 139, 118,) the apostles committed the distribution of these funds to the Hebrews, and hence the Grecians are represented as murmuring against them, and not against the apostles.

In the daily ministration. In the daily distribution which was made for their wants. Comp. Ac 4:35. The property was contributed doubtless with an understanding that it should be equally and justly distributed to all classes of Christians that had need. It is clear from the Epistles that widows were objects of special attention in the primitive church, and that the first Christians regarded it as a matter of indispensable obligation to provide for their wants, 1 Ti 5:3,9,10,16; Jas 1:27.

{*} "Grecians" "Hellenistic Greeks"

{e} "against the Hebrews" Ac 9:29; 11:20

{a} "neglected" Ac 4:35

{+} "ministration" "distribution of alms"

THE ACTS OF THE APOSTLES - Chapter 6 - Verse 2

Verse 2. Then the twelve. That is, the apostles. Matthias had been added to them after the apostasy of Judas, which had completed the original number.

The multitude of the disciples. It is not necessary to suppose that all the disciples were convened, which amounted to many thousands, but that the business was laid before a large number; or perhaps the multitude here means those merely who were more particularly interested in the matter, and who had been engaged in the complaint.

It is not reason. The original words used here properly denote, it is not pleasing, or agreeable; but the meaning evidently is, it is not fit, or proper. It would be a departure from the design of their appointment, which was to preach the gospel, and not to attend to the pecuniary affairs of the church.

Leave the word of God. That we should neglect, or abandon the preaching of the gospel so much as would be necessary, if we attended personally to the distribution of the alms of the church. The gospel is here called the word of God, because it is his message; it is that which he has spoken; or which he has commanded to be proclaimed to men.

Serve tables. This expression properly denotes to take care of, or to provide for the table, or for the daily wants of the family. It is an expression that properly applies to a steward, or a servant. The word tables is, however, sometimes used with reference to money, as being the place where money was kept for the purpose of exchange, etc., Mt 21:12; 25:27. Here the expression means, therefore, to attend to the pecuniary transactions of the church, and to make the proper distribution for the wants of the poor.

{b} "It is not reason" Ex 18:17-26

THE ACTS OF THE APOSTLES - Chapter 6 - Verse 3

Verse 3. Look ye out. Select, or choose. As this was a matter pertaining to their own pecuniary affairs, it was proper that they should be permitted to choose such men as they could confide in. By this means the apostles would be free from all suspicions. It could not be pretended that they were partial, nor could it ever be charged on them that they wished to embezzle a part of the funds by managing them themselves, or by entrusting them to men of their own selection. It follows from this, also, that the right of selecting deacons resides in the church, and does not pertain to the ministry. And it is evidently proper that men who are to be entrusted with the alms of the church should be selected by the church itself.

Among you. That is, from among the Grecians and Hebrews, that there may be justice done, and no further cause of complaint.

Seven men. Seven was a sacred number among the Hebrews, but there does not appear to have been any mystery in choosing this number. It was a convenient number, sufficiently numerous to secure the faithful performance of the duty, and not so numerous as to produce confusion and embarrassment. It does not follow, however, that the same number is now to be chosen as deacons in a church, for the precise number is not commanded.

Of honest report. Of fair reputation; regarded as men of integrity. Greek, testified of, or borne witness to, i.e. whose characters were well known and fair.

Full of the Holy Ghost. This evidently does not mean endowed with miraculous gifts, or the power of speaking foreign languages, for such gifts were not necessary to the discharge of their office; but it means men who were eminently under the influence of the Holy Ghost, or who were of distinguished piety. This was all that was necessary in the case, and this is all that the words fairly imply in this place.

And wisdom. Prudence, or skill, to make a wise and equable distribution. The qualifications of deacons are still further stated and illustrated in 1 Ti 3:8-10. In this place it is seen that they must be men of eminent piety and fair character, and that they must possess prudence, or wisdom, to manage the affairs connected with their office. These qualifications are indispensable to a faithful discharge of the duty entrusted to the officers of the church.

Whom we may appoint. Whom we may constitute, or set over this business. The way in which this was done was by prayer and the imposition of hands, Ac 6:6. Though they were selected by the church, yet the power of ordaining them, or setting them apart, was retained by the apostles. Thus the fights of both were preserved— the right of the church to designate those who should serve them in the office of deacon, and the right of the apostles to organize and establish the church with its appropriate officers; on the one hand, a due regard to the liberty and privileges of the Christian community, and on the other, the security of proper respect for the office, as being of apostolic appointment and authority.

Over this business. That is, over the distribution of the alms of the church—not to preach, or to govern the church, but solely to take care of the sacred funds of charity, and distribute them to supply the wants of the poor. The office is distinguished from that of preaching the gospel. To that the apostles were to attend. The deacons were expressly set apart to a different work, and to that work they should be confined. In this account of their original appointment, there is not the slightest intimation that they were to preach, but the contrary is supposed in the whole transaction. Nor is there here the slightest intimation that they were regarded as an order of clergy, or as in any way connected with the clerical office; In the ancient synagogues of the Jews there were three men to whom was entrusted the care of the poor. They were called by the Hebrews Parnasin or Pastors. (Lightfoot, Horse Heb. et Talin. Mt 4:23.) From these officers the apostles took the idea probably of appointing deacons in the Christian church, and doubtless intended that their duties should be the same.

{c} "look ye out" De 1:13

{d} "honest report" Ac 16:2; 1 Ti 3:7,8,10

THE ACTS OF THE APOSTLES - Chapter 6 - Verse 4

Verse 4. But we will give ourselves continually. The original expression here used denotes intense and persevering application to a thing, or unwearied effort in it. See Barnes "Ac 1:14".

It means that the apostles meant to make this their constant and main object, undistracted by the cares of life, and even by attention to the temporal wants of the church.

To prayer. Whether this means private or public prayer cannot be certainly determined. The passage, however, would rather incline us to suppose that the latter was meant, as it is immediately connected with preaching. If so, then the phrase denotes that they would give themselves to the duties of their office, one part of which was public prayer, and another preaching. Still it is to be believed that the apostles felt the need of secret prayer, and practised it, as preparatory to their public preaching.

And to the ministry of the word. To preaching the gospel; or communicating the message of eternal life to the world. The word ministry —diakonia—properly denotes the employment of a servant, and is given to the preachers of the gospel because they are employed in this service as the servants of God, and of the church. We have here a view of what the apostles thought to be the proper work of the ministry. They were set apart to this work. It was their main, their only employment. To this their lives were to be devoted, and both by their example and their writings they have shown that it was on this principle they acted. Comp. 1 Ti 4:15,16; 2 Ti 4:2.

It follows, also, that if their time and talents were to be wholly devoted to this work, it was reasonable that they should receive competent support from the churches, and this reasonable claim is often urged by the apostles. See 1 Co 9:7-14; Ga 6:6.

{e} "give ourselves" 1 Ti 4:15

THE ACTS OF THE APOSTLES - Chapter 6 - Verse 5

Verse 5. And the saying. The word—the counsel, or command.

And they chose Stephen, etc. A man who soon showed (Ac 7) that he was every way qualified for his office, and fitted to defend also the cause of the Lord Jesus. This man had the distinguished honour of being the first Christian martyr, Ac 7.

And Nicolas. From this man some of the Fathers (Ire. lib. i. 27; Epipha. 1; Haeres. 5) say that the sect of the Nicolaitanes, mentioned with so much disapprobation, (Re 2:6,15,) took their rise. But the evidence of this is not clear.

A proselyte. A proselyte is one who is converted from one religion to another. See Barnes "Mt 23:15".

The word does not mean here that he was a convert to Christianity—which was true—but that he had been converted at Antioch from paganism to the Jewish religion. As this is the only proselyte mentioned among the seven deacons, it is evident that the others were native-born Jews, though a part of them might have been born out of Palestine, and have been of the denomination of Grecians, or Hellenists.

Of Antioch. This city, often mentioned in the New Testament, (Ac 11:19,20,26; 15:22,35; Ga 2:11, etc.,) was situated in Syria on the river Orontes, and was formerly called Riblath. It is not mentioned in the Old Testament, but is frequently mentioned in the Apocrypha. It was built by Seleucus Nicanor, A. D. 301, and was named Antioch, in honour of his father Antiochus. It became the seat of empire of the Syrian kings of the Macedonian race, and afterwards of the Roman governors of the eastern provinces. In this place the disciples of Christ were first called Christians, Ac 11:26. Josephus says it was the third city in size of the Roman provinces, being inferior only to Seleucia and Alexandria. It was long, indeed, the most powerful city of the East. The city was almost square, had many gates, was adorned with fine fountains, and possessed great fertility of soil and commercial opulence. It was subject to earthquakes, and was often almost destroyed by them. In A.D. 588, above sixty thousand persons perished in it in this manner. In A.D. 970, an army of one hundred thousand Saracens besieged it, and took it. In 1268 it was taken possession of by the Sultan of Egypt, who demolished it, and placed it under the dominion of the Turk. It is now called Antakia; and till the year 1822, it occupied a remote corner of the ancient enclosure of its walls, its splendid buildings being reduced to hovels, and its population living in Turkish debasement. It contains now about ten thousand inhabitants.— Robinson's Calmet. This city should be distinguished from Antioch in Pisidia, also mentioned in the New Testament, Ac 13:14.

{*} "saying" "Words"

{a} "full of faith" Ac 11:24

{+} "Holy Ghost" "Holy Spirit"

{b} "Philip" Ac 8:5,26; 21:6

{c} "Nicolas" Re 2:6,15

THE ACTS OF THE APOSTLES - Chapter 6 - Verse 6

Verse 6. And when they had prayed. Invoking in this manner the blessing of God on them to attend them in the discharge of the duties of their office.

They laid their hands, etc. Among the Jews it was customary to lay hands on the head of a person who was set apart to any particular office, Nu 27:18; comp. Ac 8:19. This was done, not to impart any power or ability, but to designate that they received their authority, or commission, from those who thus laid their hands on them, as the act of laying hands on the sick by the Saviour was an act signifying that the power of healing came from him, Mt 9:18; comp. Mr 16:18. In this case the laying on of the hands conveyed of itself no healing power, but was a sign or token that the power came from the Lord Jesus. Ordination has been uniformly performed in this way. See 1 Ti 5:22. Though the seven deacons had been chosen by the church to this work, yet they derived their immediate commission and authority from the apostles.

{d} "when they prayed" Ac 1:24; 13:3

{e} "laid their hand" Ac 9:17; 1 Ti 4:14; 5:22; 2 Ti 1:6

THE ACTS OF THE APOSTLES - Chapter 6 - Verse 7

Verse 7. And the word of God increased. That is, the gospel was more and more successful, or became more mighty and extensive in its influence. An instance of this success is immediately added.

And a great company of the priests. A great multitude. This is recorded justly as a remarkable instance of the power of the gospel. How great this company was is not mentioned. But the number of the priests in Jerusalem was very great; and their conversion was a striking proof of the power of truth. It is probable that they had been opposed to the gospel with quite as much hostility as any other class of the Jews. And it is now mentioned, as worthy of special record, that the gospel was sufficiently mighty to humble even the proud, and haughty, and selfish, and envious priest to the foot of the cross. One design of the gospel is to evince the power of truth in subduing all classes of men; and hence in the New Testament we have the record of its having actually subdued every class to the obedience of faith. Some MSS., however, here instead of priests read Jews. And this reading is followed in the Syriac version.

Were obedient to the faith. The word faith here is evidently put for the Christian religion. Faith is one of the main requirements of the gospel, Mr 16:16, and by a figure of speech is put for the gospel itself. To become obedient to the faith, therefore, is to obey the requirements of the gospel, particularly that which requires us to believe. Comp. Ro 10:16. By the accession of the priests also no small part of the reproach would be taken away from the gospel, that it made converts only among the lower classes of the people. Comp. Joh 7:48.

{f} "the word of God" Isa 55:11; Ac 12:24; 19:20

THE ACTS OF THE APOSTLES - Chapter 6 - Verse 8

Verse 8. And Stephen. The remarkable death of this first Christian martyr, which soon occurred, gave occasion to the sacred writer to give a detailed account of his character, and of the causes which led to his death. Hitherto the opposition of the Jews had been confined to threats and imprisonment; but it was now to burst forth with furious rage and madness, that could be satisfied only with blood. This was the first in a series of persecutions against Christians that filled the church with blood, and that closed the lives of thousands, perhaps millions, in the great work of establishing the gospel on the earth.

Full of faith. Full of confidence in God; or trusting entirely to his promises. See Barnes "Mr 16:16".

And power. The power which was evinced in working miracles.

Wonders. This is one of the words commonly used in the New Testament to denote miracles.

THE ACTS OF THE APOSTLES - Chapter 6 - Verse 9

Verse 9. Then there arose. That is, they stood up against him; or they opposed him.

Of the synagogue. See Barnes "Mt 4:23".

The Jews were scattered in all parts of the world. In every place they would have synagogues. But it is also probable that there would be enough foreign Jews residing at Jerusalem from each of those places to maintain the worship of the synagogue; and at the great feasts those synagogues, adapted to Jewish people of different nations, would be attended by those who came up to attend the great feasts. It is certain that there was a large number of synagogues at Jerusalem. The common estimate is, that there were four hundred and eighty in the city.—(Lightfoot, Vitringa.)

Of the Libertines. There has been very great difference of opinion about the meaning of this word. The chief opinions may be reduced to three;

(1.) The word is Latin, and means, properly, a freedman, a man who had been a slave and was set at liberty. And many have supposed that these persons were manumitted slaves, of Roman origin, but which had become proselyted to the Jewish religion, and who had a synagogue in Jerusalem. This opinion is not very probable; though it is certain, from Tacitus, (Annul. lib. il. c. 85,) that there were many persons of this description at Rome. He says that four thousand Jewish proselytes of Roman slaves made free were sent at one time to Sardinia.

(2.) A second opinion is, that these persons were Jews by birth, and had been taken captives by the Romans, and then set at liberty, and thus called freedmen, or libertines. That there were many Jews of this description there can be no doubt. Pompey the Great, when he subjugated Judea, sent large numbers of the Jews to Rome.— (Philo, in Legat. ad Caium.) These Jews were set at liberty at Rome, and assigned a place beyond the Tiber for a residence. See Introduction to the Epistle to the Romans. These persons are by Philo called libertines, or freedmen.—(Kuinoel, in loco.) Many Jews were also conveyed as captives by Ptolemy I. to Egypt, and obtained a residence in that country and the vicinity. But

(3) another and more probable opinion is, that they took their name from some place which they occupied. This opinion is more probable, from the fact that all the other persons mentioned here are named from the countries which they occupied. Suidas says that this is the name of a place. And in one of the Fathers this passage occurs: "Victor, bishop of the Catholic church at Libertina, says unity is there," etc. From this passage it is plain that there was a place called Libertina. That place was in Africa, not far from ancient Carthage. See Bishop Pearce's Comment on this place.

Cyrenians. Jews who dwelt at Cyrene in Africa. See Barnes "Mt 27:32".

Alexandrians. Inhabitants of Alexandria in Egypt. It was founded by Alexander the Great, B.C. 332, and was peopled by colonies of Greeks and Jews. This city was much celebrated, and contained not less than three hundred thousand free citizens, and as many slaves. The city was the residence of many Jews. Josephus says that Alexander himself assigned to them a particular quarter of the city, and allowed them equal privileges with the Greeks. (Antiq. xiv. 7, 2; against Apion, ii. 4.) Philo affirms, that of five parts of the city the Jews inhabited two. According to his statement, there dwelt in his time at Alexandria, and the other Egyptian cities, not less than ten hundred thousand Jews. Amron, the general of Omar, when he took the city, said that it contained forty thousand tributary Jews. At this place the famous version of the Old Testament called the Septuagint, or the Alexandrian version, was made. See Robinson's Calmet.

Cilicia. This was a province of Asia Minor, on the sea-coast, at the north of Cyprus. The capital of this province was Tarsus, the native place of Paul, Ac 9:11. And as Paul was of this place, and belonged doubtless to this synagogue, it is probable that he was one who was engaged in this dispute with Stephen. Comp. Ac 7:58.

Of Asia. See Barnes "Ac 2:9".

Disputing with Stephen. Doubtless on the question whether Jesus was the Messiah. This word does not denote angry disputing, but is commonly used to denote fair and impartial inquiry; and it is probable that the discussion began in this way; and when they were overcome by argument, they resorted, as disputants are apt to do, to angry criminations and violence.

THE ACTS OF THE APOSTLES - Chapter 6 - Verse 10

Verse 10. To resist. That is, they were not able to answer his arguments.

The wisdom. This properly refers to his knowledge of the Scriptures; his skill in what the Jews esteemed to be wisdom—acquaintance with their sacred writings, opinions, etc.

And the spirit. This has been commonly understood of the Holy Spirit, by which, he was aided; but it rather means the energy, power, or ardour of Stephen. He evinced a spirit of zeal and sincerity which they could not withstand; which served, more than mere argument could have done, to convince them that he was right. The evidence of sincerity, honesty, and zeal in a public speaker, will often go farther to convince the great mass of mankind, than the most able argument, if delivered in a cold and indifferent manner.

{a} "able to resist" Lu 21:15

THE ACTS OF THE APOSTLES - Chapter 6 - Verse 11

Verse 11. Then they suborned men. To suborn in law, means to procure a person to take such a false oath as constitutes perjury.— Webster. It has substantially this sense here. It means that they induced them to declare that which was false, or to bring a false accusation against him. This was done not by declaring a palpable and open falsehood, but by perverting his doctrines, and by stating their own inferences as what he had actually maintained—the common way in which men oppose doctrines from which they differ. The Syriac reads this place, "Then they sent certain men, and instructed them that they should say," etc. This was repeating an artifice which they practised so successfully in relation to the Lord Jesus Christ. See Mt 26:60,61.

We have heard, etc. When they alleged that they had heard this, is not said. Probably, however, in some of his discourses with the people, when he wrought miracles and wonders among them, Ac 6:8. Blasphemous words. See Barnes "Mt 9:3".

Moses was regarded with profound reverence. His laws they regarded as unchangeable. Any intimation, therefore, that there was a greater lawgiver than he, or that his institutions were mere shadows and types, and were no longer binding, would be regarded as blasphemy, even though it should be spoken with the highest respect for Moses. That the Mosaic institutions were to be changed, and give place to another and better dispensation, all the Christian teachers would affirm; but this was not said with a design to blaspheme or revile Moses. In the view of the Jews, to say that was to speak blasphemy; and hence, instead of reporting what he actually did say, they accused him of saying what they regarded as blasphemy. If reports are made of what men say, their very words should be reported; and we should not report our inferences or impressions as what they actually said.

And against God. God was justly regarded by the Jews as the Giver of their law, and the Author of their institutions. But the Jews, either wilfully or involuntarily, not knowing that they were a shadow of good things to come, and were therefore to pass away, regarded all intimations of such a change as blasphemy against God. God had a right to change or abolish those ceremonial observances; and it was not blasphemy in Stephen to declare it.

{b} "suborned men" 1 Ki 21:10,13; Mt 26:59,60

THE ACTS OF THE APOSTLES - Chapter 6 - Verse 12

Verse 12. And they stirred up the people. They excited the people, or alarmed their fears, as had been done before when they sought to put the Lord Jesus to death, Mt 27:20.

The elders. The members of the sanhedrim, or great council.

Scribes. See Barnes "Mt 2:4".

To the council. To the sanhedrim, or the great council of the nation, which claimed jurisdiction in the matters of religion. See Barnes "Mt 2:4".

THE ACTS OF THE APOSTLES - Chapter 6 - Verse 13

Verse 13. And set up false witnesses. It has been made a question why these persons are called false witnesses, since it is supposed by many that they reported merely the words of Stephen. It may be replied, that if they did report merely his words, if Stephen had actually said what they affirmed, yet they perverted his meaning. They accused him of blasphemy, that is, of calumnious and reproachful words against Moses, and against God. That Stephen had spoken in such a manner, or had designed to reproach Moses, there is no evidence. What was said in the mildest manner, and in the way of cool argument, might easily be perverted so as in their view to amount to blasphemy. But there is no evidence whatever that Stephen had ever used these words on any occasion. And it is altogether improbable that he ever did, for the following reasons:

(1.) Jesus himself never affirmed that he would destroy that place, he uniformly taught that it would be done by the Gentiles, Mt 24. It is altogether improbable, therefore, that Stephen should declare any such thing.

(2.) It is equally improbable that he taught that Jesus would abolish the peculiar customs and rites of the Jews. It was long, and after much discussion, before the apostles themselves were convinced of it; and when those customs were changed, it was done gradually. See Ac 10:14, etc.; Ac 11:2, etc. Ac 15:20; Ac 21:20, etc. The probability therefore is, that the whole testimony was false, and was artfully invented to produce the utmost exasperation among the people, and yet was at the same time so plausible as to be easily believed. For on this point the Jews were particularly sensitive; and it is clear that they had some expectations that the Messiah would produce some such changes. Comp. Mt 26:61, with Da 9:26,27. The same charge was afterwards brought against Paul, which he promptly denied. See Ac 25:8.

This holy place. The temple.

The law. The law of Moses.

THE ACTS OF THE APOSTLES - Chapter 6 - Verse 14

Verse 14. Shall change. Shall abolish them; or shall introduce others in their place.

The customs. The ceremonial rites and observations of sacrifices, festivals, etc. appointed by Moses.

{c} "we have heard him" Ac 25:8

{d} "shall destroy this place" Da 9:26

{1} "customs" "rites"

THE ACTS OF THE APOSTLES - Chapter 6 - Verse 15

Verse 15. Looking stedfastly on him. Fixing the eyes intently on him. Probably they were attracted by the unusual appearance of the man, hie meekness, and calm and collected fearlessness, and the proofs of conscious innocence and sincerity.

The face of an angel. This expression is one evidently denoting that he manifested evidence of sincerity, gravity, fearlessness, confidence in God. It is used in the Old Testament to denote peculiar wisdom, 2 Sa 14:17; 19:27. In Ge 33:10, it is used to denote peculiar majesty and glory, as if it were the face of God. When Moses came down from Mount Sinai from communning with God, it is said that the skin of his face shone, so that the children of Israel were afraid to come nigh to him, Ex 34:29,30; 2 Co 3:7,13.

Comp. Re 1:16; Mt 17:2. The expression is used to denote the impression which will be produced on the countenance by communion with God; the calm serenity and composure which will follow a confident committing of all into his hands. It is not meant that there was anything miraculous in the case of Stephen, but is an expression denoting his calmness, and dignity, and confidence in God; all of which were so marked on his countenance, that it impressed them with clear proofs of his innocence and piety. The expression is very common in the Jewish writings. It is common for deep feeling, sincerity, and confidence in God, to impress themselves on the countenance. Any deep emotion will do this; and it is to be expected that religious feeling, the most tender and solemn of all feeling, will diffuse seriousness, serenity, calmness, and peace, not affected sanctimoniousness, over the countenance.

In this chapter we have another specimen of the manner in which the church of the Lord Jesus was reared on earth. It was from the beginning amid scenes of persecution; and encountering opposition adapted to try the nature and power of religion. If Christianity was an imposture, it had enemies acute and malignant enough to detect the imposition. The learned, the cunning, and the mighty rose up in opposition, and by all the arts of sophistry, all the force of authority, and all the fearfulness of power, attempted to destroy it in the commencement. Yet it lived; and it gained new accessions of strength from every new form of opposition, and only evinced its genuineness more and more by showing that it was superior to the arts and malice of earth and of hell.

{e} "his face" Ex 34:30,35

THE ACTS OF THE APOSTLES - Chapter 7

THE ACTS OF THE APOSTLES - Chapter 7 - Verse 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, Ac 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, Ac 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, (Ac 7:2, etc.,) and from the declaration in Ac 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. See Barnes "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, Ac 6:13,14.

THE ACTS OF THE APOSTLES - Chapter 7 - Verse 2

Verse 2. Men, brethren, and fathers. These were the usual titles by which the sanhedrim was addressed. In all this Stephen was perfectly respectful, and showed that he was disposed to render due honour to the institutions of the nation.

The God of glory. This is a Hebrew form of expression denoting the glorious God. It properly denotes his majesty, or splendour, or magnificence; and the word glory is often applied to the splendid appearances in which God has manifested himself to men, De 5:24; Ex 33:18; 16:7,10; Le 9:23; Nu 14:10.

Perhaps Stephen meant to affirm that God appeared to Abraham in some such glorious or splendid manifestation, by which he would know that he was addressed by God. Stephen, moreover, evidently uses the word glory to repel the charge of blasphemy against God, and to show that he regarded him as worthy of honour and praise.

Appeared, etc. In what manner he appeared is not said. In Ge 12:1, it is simply recorded that God had said unto Abraham, etc.

Unto our father. The Jews valued themselves much on being the children of Abraham, See Barnes "Mt 3:9".

This expression was therefore well calculated to conciliate their minds.

When he was in Mesopotamia. In Ge 11:31, it is said that Abraham dwelt in Ur of the Chaldees. The word Mesopotamia properly denotes the region between the two rivers, the Euphrates and the Tigris. See Barnes "Ac 2:9".

The name is Greek, and the region had also other names before the Greek name was given to it. In Ge 11:31; 15:7, it is called Ur of the Chaldees. Mesopotamia and Chaldea might not exactly coincide; but it is evident that Stephen meant to say that Ur was in the country afterwards called Mesopotamia. Its precise situation is unknown. A Persian fortress of this name is mentioned by Ammianus, (xxv. 8,) between Nesibis and the Tigris.

Before he dwelt in Charran. From Ge 11:31, it would seem that Terah took his son Abraham of his own accord, and removed to Haran. But, from Ge 12:1; 15:7, it appears that God had commanded Abraham to remove, and he so ordered it in his providence that Terah was disposed to remove his family with an intention of going into the land of Canaan, (Charran.) This is the Greek form of the Hebrew word Haran, Ge 11:31. This place was also in Mesopotamia, in 36 52' N. lat. and 39 5' E. lon. Here Terah died, (Ge 11:32;) and to this place Jacob retired when he fled from his brother Esau, Ge 27:43. It is situated "in a flat and sandy plain, and is inhabited by a few wandering Arabs, who select it for the delicious water which it contains."—Robinson' s Calmet.

{a} "brethren" Ac 22:1

{*} "Charran" "Haran"

THE ACTS OF THE APOSTLES - Chapter 7 - Verse 3

Verse 3. And said unto him. How long this was said unto him before he went is not recorded. Moses simply says that God had commanded him to go, Ge 12:1.

Thy kindred. Thy relatives, or family connexions. It seems that Terah went with him as far as to Haran; but Abraham was apprized that he was to leave his family, and to go almost alone.

Into the land, etc. The country was yet unknown. The place was to be shown him. This is presented in the New Testament as a strong instance of faith, Heb 11:8,9. It was an act of simple confidence in God. And to leave his country and home, to go into a land of strangers, not knowing whither he went, required strong confidence in God. It is a simple illustration of what man is always required to do at the commands of God. Thus the gospel requires him to commit all to God; to yield body and soul to his disposal; and to be ready at his command to forsake father and mother, and friends, and houses, and lands, for the sake of the Lord Jesus, Lu 14:33; Mt 19:27,29. The trials which Abraham might have anticipated may be readily conceived. He was going, in a rude and barbarous age of the world, into a land of strangers. He was without arms or armies, almost alone. He did not even know the nature or situation of the land, or the character of its inhabitants. He had no title to it; no claim to urge; and he went depending on the simple promise of God that he would give it to him. He went, therefore, trusting simply to the promise of God. And thus his conduct illustrated precisely what we are to do in all the future—in reference to all our coming life, and to the eternity before us-we are to trust simply to the promise of God, and do that which he requires. This is faith. In Abraham it was as simple and intelligible an operation of mind as ever occurs in any instance. Nor is faith in the Scripture regarded as more mysterious than any other mental operation. Had Abraham seen all that was to result from his going into that land, it would have been sufficient reason to induce him to do as he did. But God saw it; and Abraham was required to act just as if he had seen it all, and all the reasons why he was called. On the strength of God's promises he was called to act. This was faith. It did not require him to act where there was no reason for his so acting, but where he did not see the reason. So in all cases of faith. If man could see all that God sees, he would perceive reasons for acting as God requires. But the reasons of things are often concealed, and man is required to act on the belief that God sees reasons why he should so act. To act under the proper impression of that truth which God presents, is faith—as simple and intelligible as any other act or operation of the mind. See Barnes "Mr 16:16".

THE ACTS OF THE APOSTLES - Chapter 7 - Verse 4

Verse 4. Land of the Chaldaeans. From Ur of the Chaldees, Ge 11:31.

When his father was dead. This passage has given rise to no small difficulty in the interpretation. The difficulty is this: From Ge 11:26, it would seem that Abraham was born when Terah was seventy years of age—" And Terah lived seventy years and begat Abram, Nahor, and Haran." From Ge 12:4, it seems that Abraham was seventy-five years of age when he departed from Haran to Canaan. The age of Terah was therefore but one hundred and forty-five years. Yet, in Ge 11:32, it is said that Terah was two hundred and five years old when he died; thus leaving sixty years of Terah's life beyond the time when Abraham left Haran. Various modes have been proposed of meeting this difficulty.

(1.) Errors in numbers are more likely to occur than any other. In the Samaritan copy of the Pentateuch, it is said that Terah died in Haran at the age of one hundred and five years; which would suppose that his death occurred forty years before Abraham left Haran. But the Hebrew, Latin Vulgate, Septuagint, Syriac, and Arabic, read it two hundred and five years.

(2.) It is not affirmed that Abraham was born just at the time when Terah was seventy years of age. All that the passage in Ge 11:26 proves, according to the usual meaning of similar expressions, is, that Terah was seventy years old before he had any sons, and that the three were born subsequently to that. But which was born first, or how long intervals intervened between their birth, does not appear. Assuredly it does not mean that all were born precisely at the time when Terah was seventy years of age. Neither does it appear that Abraham was the eldest of the three. The sons of Noah are said to have been Shem, Ham, and Japheth, (Ge 5:32;) yet Japheth, though mentioned last, was the eldest, (Ge 10:21.) As Abraham afterwards became much the most distinguished, and as he was the father of the Jewish people of whom Moses was writing, it was natural that he should be mentioned first. If it cannot be proved that Abraham was the eldest, as assuredly it cannot be, then there is no improbability in supposing that his birth might have occurred many years after Terah was seventy years of age.

(3.) The Jews unanimously affirm that Terah relapsed into idolatry before Abraham left Haran; and this they denominate death, or a moral death.—Kuinoel. It is certain, therefore, that, from some cause, they were accustomed to speak of Terah as dead, before Abraham left him. Stephen only used language which was customary among the Jews; and would use it doubtless correctly, though we may not be able to see precisely how it can be reconciled with the account in Genesis.

{a} "Then came he out" Ge 12:5

{*} "Charran" "Haran"

THE ACTS OF THE APOSTLES - Chapter 7 - Verse 5

Verse 5. And he gave him none inheritance. Abraham led a wandering life; and this passage means, that he did not himself receive a permanent possession or residence in that land. The only land which he owned was the field which he purchased of the children of Heth, for a burial-place, Ge 23. As this was obtained by purchase, and not by the direct gift of God, and as it was not designed for a residence, it is said that God gave him no inheritance. It is mentioned as a strong instance of his faith, that he should remain there without a permanent residence himself, with only the prospect that his children, at some distant period, would inherit it.

Not so much as to set his foot on. This is a proverbial expression, denoting in an emphatic manner that he had no land, De 2:5.

Would give it to him. Ge 13:15. Abraham did not himself possess all that land; and the promise is evidently equivalent to saying that it should be conferred on the family of Abraham, or the family of which he was the father, without affirming that he should himself personally possess it. It is true, however, that Abraham himself afterwards dwelt many years in that land as his home, Ge 13, etc.

For a possession. To be held as his own property.

When as yet he had no child. When there was no human probability that he would have any posterity. Comp. Ge 15:2,3; 18:11,12.

This is mentioned as a strong instance of his faith: "Who against hope believed in hope," Ro 4:18.

{b} "he promised" Ge 13:15

THE ACTS OF THE APOSTLES - Chapter 7 - Verse 6

Verse 6. And God spake on this wise. In this manner, Ge 15:13,14.

His seed. His posterity; his descendants.

Should sojourn. This means that they should have a temporary residence there. The word is used in opposition to a fixed, permanent home, and is applied to travellers or foreigners.

In a strange land. In the Hebrew, (Ge 15:13,) "Shall be a stranger in a land that is not theirs." The land of Canaan and the land of Egypt were to them strange lands, though the obvious reference here is to the latter.

Should bring them into bondage. Or, should make them slaves, Ex 1:11.

And entreat them evil. Should oppress or afflict them.

Four hundred years. This is the precise time which is mentioned by Moses, Ge 15:13. Great perplexity has been experienced in explaining this passage, or reconciling it with other statements. In Ex 12:40, it is said that their sojourning in Egypt was four hundred and thirty years. Josephus (Antiq. b. ii.chap. ix. 2 ]) also says, that the time in which they were in Egypt was four hundred years; though in another place (Antiq. b. ii. chap. xv. & 2) he says, that they left Egypt four hundred and thirty years after their forefather Abraham came to Canaan, but two hundred and fifteen years after Jacob removed to Egypt. Paul also (Ga 3:17) says, that it was four hundred and thirty years from the time when the promise was given to Abraham to the time when the law was given on Mount Sinai. The Samaritan Pentateuch says also, (Ex 12:40,) that the "dwelling of the sons of Israel, and of their fathers, which they dwelt in the land of Canaan, and in the land of Egypt, was four hundred and thirty years." The same is the version of the Septuagint. A part of this perplexity is removed by the fact that Stephen and Moses use, in accordance with a very common custom, round numbers in speaking of it; and thus speak of four hundred years, when the literal time was four hundred and thirty. The other perplexities are not so easily removed. From the account which Moses has given of the lives of certain persons, it would seem clear that the time which they spent in Egypt was not four hundred years. From Ge 46:8,11, it appears that Kohath was born when Jacob went into Egypt. He lived one hundred and thirty-three years, Ex 6:18. Amram, his son, and the father of Moses, lived one hundred and thirty-seven years, Ex 6:20. Moses was eighty years old when he was sent to Pharoah, Ex 7:7. The whole time thus mentioned, including the time in which the father lived after his son was born, was only three hundred and fifty years. Exclusive of that, it is reasonable to suppose that the actual time of their being in Egypt could not have been but about two hundred years, according to one account of Josephus. The question then is, how can these accounts be reconciled? The only satisfactory way is, by supposing that the four hundred and thirty years includes the whole time from the calling of Abraham to the departure from Egypt. And that this was the fact is probable from the following circumstances:

(1.) The purpose of all the narratives on this subject is to trace the period before they became finally settled in the land of Canaan. During all this period from the calling of Abraham, they were in a wandering, unfixed situation. This constituted substantially one period, including all their oppressions, hardships, and dangers; and it was natural to have reference to this entire period in any account which was given.

(2.) All this period was properly the period of promise, not of possession. In this respect, the wanderings of Abraham and the oppressions of Egypt came under the same general description.

(3.) Abraham was himself occasionally in Egypt. He was unsettled; and since Egypt was so pre-eminent in all their troubles, it was natural to speak of all their oppressions as having occurred in that country. The phrase, "residence in Egypt," or" in a strange land," would come to be synonymous, and would denote all their oppressions and trials. They would speak of their sufferings as having been endured in Egypt, because their afflictions there were so much more prominent than before.

(4.) All this receives countenance from the version of the LXX., and from the Samaritan text, showing the manner in which the ancient Jews were accustomed to understand it.

(5.) It should be added, that difficulties of chronology are more likely to occur than any others; and it should not be deemed strange if there are perplexities of this kind found in ancient writings which we cannot explain. It is so in all ancient records; and all that is usually expected in relation to such difficulties is, that we should be able to present a probable explanation.

{+} "on this wise" "In this manner"

{c} "that his seed" Ge 15:13,16

{++} "strange land" "Foreign"

{*} "evil" "Afflict them"

{d} "four hundred years" Ex 12:40,41

THE ACTS OF THE APOSTLES - Chapter 7 - Verse 7

Verse 7. And the nation, etc. Referring particularly to the Egyptians.

Will I judge. The word judge, in the Bible, often means to execute judgment, as well as to pronounce it; that is, to punish. See Joh 18:31; 3:17; 8:50; 12:47; Ac 24:6; 1 Co 5:13, etc. It has this meaning here. God regarded their oppressive acts as deserving his indignation, and he evinced it in the plagues with which he visited them, and in their overthrow in the Red Sea.

Shall serve me. Shall worship me, or be regarded as my people.

In this place. That is, in the place where God made this promise to Abraham. These words are not found in Genesis; but similar words are found in Ex 3:12; and it was a practice, in making quotations, to quote the sense only, or to connect two or more promises having relation to the same thing.

{a} "serve me in this place" Ex 3:12

THE ACTS OF THE APOSTLES - Chapter 7 - Verse 8

Verse 8. And he gave him. That is, God appointed, or commanded this, Ge 17:9-13.

The covenant. The word covenant denotes, properly, a compact or agreement between two or more persons, usually attended with seals, or pledges, or sanctions. In Ge 17:7, and elsewhere: it is said that God would establish his covenant with Abraham; that is, he made him certain definite promises, attended with pledges and seals, etc. The idea of a strict compact or agreement between God and man, as between equal parties, is not found in the Bible. It is commonly used, as here, to denote a promise on the part of God, attended with pledges, and demanding, on the part of man, in order to avail himself of its benefits, a stipulated course of conduct. The covenant is therefore another name for denoting two things on the part of God:

(1.) A command, which man is not at liberty to reject, as he would be if a literal covenant; and,

(2.) a promise, which is to be fulfilled only on the condition of obedience. The covenant with Abraham was simply a promise to give him the land, and to make him a great nation, etc. It was never proposed to Abraham with the supposition that he was at liberty to reject it, or to refuse to comply with its conditions. Circumcision was appointed as the mark or indication that Abraham and those thus designated were the persons included in the gracious purpose and promise. It served to separate them as a peculiar people; a people whose peculiar characteristic it was, that they obeyed and served the God who had made the promise to Abraham. The phrase, "covenant of circumcision," means, therefore, the covenant or promise which God made to Abraham, of which circumcision was the distinguishing mark or sign.

The twelve patriarchs. The word patriarch properly denotes the father and ruler of a family. But it is commonly applied, by way of eminence, to the progenitors of the Jewish race, particularly to the twelve sons of Jacob. See Barnes "Ac 2:29".

{b} "he gave him the covenant" Ge 17:9-11

{c} "so Abraham" Ge 21:1-4

{d} "Isaac begat" Ge 25:26

{e} "Jacob begat twelve patriarchs" Ge 29:32

THE ACTS OF THE APOSTLES - Chapter 7 - Verse 9

Verse 9. Moved with envy. That is, dissatisfied with the favour which their father Jacob showed Joseph, and envious at the dreams which indicated that he was to be raised to remarkable honour above his parents and brethren, Ge 37:3-11.

Sold Joseph into Egypt. Sold him, that he might be taken to Egypt. This was done at the suggestion of Judah, who advised it that Joseph might not be put to death by his brethren, Ge 27:28. It is possible that Stephen, by this fact, might have designed to prepare the way for a severe rebuke of the Jews for having dealt in a similar manner with their Messiah.

But God was with him. God protected him, and overruled all these wicked doings, so that he was raised to extraordinary honours.

{f} "envy" Ge 37:28; Ps 105:17

{g} "God was with him" Ge 39:2,21

THE ACTS OF THE APOSTLES - Chapter 7 - Verse 10

Verse 10. And delivered him, etc. That is, restored him to liberty from his servitude and humiliation, and raised him up to high honours and offices in Egypt.

Favour and wisdom. The favour was the result of his wisdom. His wisdom was particularly evinced in interpreting the dreams of Pharaoh, Ge 41.

And he made him governor, etc. Ge 41:40.

All his house. All the family, or all the court and government of the nation.

{h} "he made him" Ge 41:40