I. The REJECTED OF MEN WAS IN EACH CASE THE HONOURED OF GOD. The Israelites refused Moses as their ruler and judge; and God sent him as ruler and as emancipator to the people. Moses went into exile, and there was honored by a revelation of the glory of God; and with a special mission Jesus had been slain in Jerusalem, and in that very city had come back in the power of the Spirit, to clothe the disciples with fiery eloquence, to vibrate through their hearts with power, and to put forth mighty power to heal through their means - thus being proved Leader and Savior of the people. Human blindness and folly only bring a new reaction of the power and mercy of God. So often with us all. We resist the leading thoughts of the day. We hate the new truth which brings change with it, the fresh revelation which calls us to larger freedom. We think to silence the new teacher by contempt. But lo! in some unexpected quarter power breaks forth to seal the teacher and his message, and we are silenced.

II. THE CAREER OF MOSES AND THE CORRESPONDENCE IN THAT OF CHRIST. Grandly the figure of the desert lawgiver rises before us in the sketch of Stephen.

1. His mighty works. Those in Egypt, when he outdid the profound magicians, and established the supremacy of Jehovah over Pharaoh and all the gods of Egypt, were one of the originating causes of Israel's freedom. The memory of those deeds lived in the heart, could never be forgotten. They laid the foundation stones of the great structure of their history. So did Jesus lay the foundation of his kingdom in works, the power of which and the purport of which he could appeal to as evidence of his Divine mission.

2. His prophetic forecast and its fulfillment. The memorable prophecy of the great Teacher to come, found in the Book of Deuteronomy, was one of Israel's lights shining in a dark place. Though Stephen does not identify the prophet to come with Jesus in so many words, his meaning is evident to all the Sanhedrim. Was there a hint in that prediction which was wanting in the actual character of Jesus? And if the Sanhedrim had rejected him, how could they fail to incur the judgment threatened in that great passage of the Law? Some of the later parables of Jesus (as that of the wicked husbandmen) were also, perhaps, fresh in the recollection of many. Thus did the lines of ancient and recent evidence converge upon the present, and give to it a solemn significance.

3. The renewed contrast of the divinely accepted and the humanly rejected. (Vers. 38, 39.) Moses was the channel of ancient revelation. He received loving words to give to the people. And Jesus had said that the words he spake were not his, but the words of him that sent him. Yet Israel in the desert and Israel now were found alike unwilling to obey. The Divine presence was manifestly with Moses. In the desert the angel of God was ever at his side. So had it been with Jesus. Had not one of this very Sanhedrim confessed to Jesus that God must be with him, seeing the works that he did? Yet both Moses and Jesus had been rejected. And in both cases, when the voice of God said, "Forward!" the heart of Israel turned back. In the one case they longed for the comfort and the luxury of Egypt, in the other for the sensual joys of an earthly kingdom. Better to retain power and position than to go on the idle chase after the ideal and the spiritual; so the low mind, the carnal heart, argues in every age. It was the choice of the flesh and the denial of the Spirit that was in each case the cure of the sin, as it is everywhere and always.

4. The lapse into idolatry. The worship of a visible form is far easier than the lifting of the spirit to an invisible God. Idolatry is the making to one's self a god; spiritual religion is the constant exertion to rise to him who cannot be reproduced in finite forms of the intelligence or of art. The element of self-denial or of self-pleasing predominates in each and every form of worship. An upward and a downward movement is always proceeding in the religious life of a people. Some are ever trying to bring God into the service of their passions and interests; while true religion tries to mould all life into conformity with God's will. Idolatry brings penal consequences. Men are given up to their hearts' desire. The moral nerve decays. Spiritual energy being lost, they become weak in the presence of their enemies. Those touches of reminiscence from the past were enough to touch tender chords in the minds of Stephen's hearers. Well they knew idolatry had been the curse of the nation. Defeat, slavery, exile, - all came in its train. All might be traced back to the bitter root of disobedience, as that to unbelief in the living God. And what if now a similar vista of calamity were opening; if history were to repeat itself, and disobedience to the voice from heaven in Jesus should lead to a final downfall? Our history mirrors our sins and our mistakes. If we do not heed its warnings, nothing can avert our fate. No act of disobedience to conscience has passed unpunished in our lives. The worst of madness is deliberately to repeat old errors and stereotype our moral failures. If the ghosts of the past, as they appear in memory and reflection, do not deter us, what will or can? - J.

A sign and a type —

I. OF ISRAEL. As in Egypt, it resembled a degenerate and wild thorn hedge, burning, but not consumed, in the glow of the brick-kiln, and in the heat of trial.

II. OF THE MESSIAH. According to His human lowliness — a thorn bush, and Divine glory — the flame in the bush, inseparable in one person — the bush not consumed.

III. OF THE CHRISTIAN CHURCH, in its insignificant cross form, constant trial, and indistructible powers of life. This bush has now burned fez nearly two thousand years, and yet we have never seen its ashes.

(K. Gerok.)

I. ITS NATURE.

1. It was not slavish fear.

2. But pious humility. How good is it for a teacher, who must so often stand upon holy ground, to experience this trembling, not only at the commencement, but during the continuance of his ministry.

II. ITS EFFECTS. This filial fear and reverence will be —

1. A barrier by which useless words, vain gestures, and other sinful things will be prevented.

2. An incentive to speak and act as before God, in God, and from God.

(Apostolic Pastor.)

Put off

thy shoes. — An exhortation to put off earthly stains and conceited pride in the presence of God.

1. For ministers, in the study and in the pulpit.

2. For hearers in their church-going and at worship.

(K. Gerok.)

1. He sees the sufferings of His people.

2. He hears the sighs of believers.

3. He comes down at the proper time.

4. He sends out His servants.

(K. Gerok.)

I. GOD HAS A PEOPLE. "My people."

1. Chosen by Him.

2. In covenant with Him.

II. WHERE THEY LIVE. "In Egypt."

1. A house of bondage.

2. A transient residence.

3. Among a strange people.

III. WHAT THEY SUFFER. "Affliction." In some shape or form this is the Christian's earthly lot.

1. Inflicted by man.

2. Permitted by God.

3. Working out spiritual ends.

IV. THE DIVINE NOTICE OF THEIR CASE.

1. God sees their affliction.

2. God. hears their groaning.

3. God works out their deliverance.

(J. W. Burn.)

The Divine authority of the Jewish lawgiver was chiefly seen and heard in thunderings and lightnings, great plagues and fearful judgments — in the darkened air, the flashing firmament, the corrupted waters, the divided sea, the rending earth, lamenting families, armies overwhelmed and terror-stricken nations: so that most emphatically does the sacred historian, in summing up the character of Moses as a worker of miracles, declare that none ever equalled him "in all that mighty hand, and in all that great terror which he showed in the land of Egypt." The glory of our Saviour's miracles is of a different kind, and. better suited to the genius of His dispensation. He gave indeed abundant testimony that it was not for want of power He did not signalise His mission like Moses — when, e.g., over His Cross the sky was shrouded with a pall of funereal darkness, while fierce earthquakes tore the flinty rocks, and the temple vail was rent asunder by an unseen hand, and the buried dead arose. But the characteristic tone of the Redeemer's marvellous works was of another and a benignant kind. The Mighty Man of Wonders, by whom come grace and truth "went about doing good." Consolation and joy and bright-eyed health attended all His steps. Mercy went before His face; and at His heavenly smile diseases vanished, pain expired, fear ceased to quiver, sorrow dried her tearful countenance, the broken heart was made whole.

(A. S. Patterson, M. A.)

Aaron, David, Egyptians, Emmor, Hamor, Haran, Isaac, Israelites, Jacob, Joseph, Joshua, Molech, Pharaoh, Saul, Solomon, Stephen, SychemBabylon, Canaan, Egypt, Haran, Jerusalem, Mesopotamia, Midian, Mount Sinai, Red Sea, ShechemAngel#NAME?#NAME?, Appeared, Appointed, Asking, Bush, Deliverer, Disowned, Judge, Magistrate, Messenger, Redeemer, Refuse, Refused, Rejected, Ruler, Saviour, Saying, Sending, Thorn, Thorn-tree1. Stephen, permitted to answer to the accusation of blasphemy,
2. shows that Abraham worshipped God rightly, and how God chose the fathers,
20. before Moses was born, and before the tabernacle and temple were built;
37. that Moses himself witnessed of Christ;
44. and that all outward ceremonies were ordained to last but for a time;
51. reprehending their rebellion, and murdering of Christ, whom the prophets foretold.
54. Whereupon they stone Stephen to death,
59. who commends his soul to Jesus, and humbly prays for them.

Acts 7:35

     5103   Moses, significance
     6231   rejection of God

Acts 7:30-35

     1406   burning bush

Acts 7:30-36

     1315   God, as redeemer

Acts 7:35-36

     6634   deliverance

Acts 7:35-37

     1025   God, anger of

Stephen's vision
'Behold, I see the heavens opened, and the Son of man standing on the right hand of God'--ACTS vii. 56. I. The vision of the Son of Man, or the abiding manhood of Jesus. Stephen's Greek name, and his belonging to the Hellenistic part of the Church, make it probable that he had never seen Jesus during His earthly life. If so, how beautiful that he should thus see and recognise Him! How significant, in any case, is it he should instinctively have taken on his lips that name, 'the Son of Man,' to designate …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Young Saul and the Aged Paul [Footnote: to the Young. ]
'...the witnesses laid down their clothes at a young man's feet, whose name was Saul.'--ACTS vii. 58. '...Paul the aged, and now also a prisoner of Jesus Christ.' --PHILEMON 9. A far greater difference than that which was measured by years separated the young Saul from the aged Paul. By years, indeed, the difference was, perhaps, not so great as the words might suggest, for Jewish usage extended the term of youth farther than we do, and began age sooner. No doubt, too, Paul's life had aged him fast, …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Death of the Master and the Death of the Servant
'And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. 60. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And, when he had said this, he fell asleep.'--ACTS vii. 59, 60. This is the only narrative in the New Testament of a Christian martyrdom or death. As a rule, Scripture is supremely indifferent to what becomes of the people with whom it is for a time concerned. As long as the man is the organ of the divine Spirit he is …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Prayer of Stephen.
(Fifth Sunday after Trinity, 1832.) TEXT: ACTS vii. 60. "And Stephen kneeled down and cried with, a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep." FREE and unrestricted as we are in our church as to our choice of subjects for meditation from the treasuries of the divine Word, many of you may still perhaps wonder why I have selected this passage. For you are aware that I have often lately taken occasion to express the opinion that the state of things …
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

Our Lord Appears after his Ascension.
^F I. Cor. XV. 8. ^f 8 and last of all, as to the child untimely born, he appeared to me also. [Since Paul reckons this among the bodily appearances of our Lord, we have included it in our work; but it borders upon those spiritual appearances which belong rather to apostolic history and may be classed with the vision of Stephen (Acts vii. 55) and John (Rev. i. 9-17), to which it was near kin. Accounts of the appearance will be found in the ninth, twenty-second and twenty-sixth chapters of Acts. For …
J. W. McGarvey—The Four-Fold Gospel

Letter iv. You Reply to the Conclusion of My Letter: "What have we to do with Routiniers?...
My dear friend, You reply to the conclusion of my Letter: "What have we to do with routiniers? Quid mihi cum homunculis putata putide reputantibus? Let nothings count for nothing, and the dead bury the dead! Who but such ever understood the tenet in this sense?" In what sense then, I rejoin, do others understand it? If, with exception of the passages already excepted, namely, the recorded words of God--concerning which no Christian can have doubt or scruple,--the tenet in this sense be inapplicable …
Samuel Taylor Coleridge—Confessions of an Inquiring Spirit etc

St. Stephen's Day and Stephen, Full of Faith and Power, did Great Wonders and Miracles among the People. . . . Then they Stirred up the People. . . . And Caught Him, and Set up False Witnesses against Him.
And Stephen, full of faith and power, did great wonders and miracles among the people. . . . Then they stirred up the people. . . . and caught him, and set up false witnesses against him. Verzage nicht du Haüflein klein [52]Altenburg Gustavus Adolphus' Battle-song. 1631. trans. by Catherine Winkworth, 1855 Fear not, O little flock, the foe Who madly seeks your overthrow, Dread not his rage and power: What though your courage sometimes faints, His seeming triumph o'er God's saints Lasts but …
Catherine Winkworth—Lyra Germanica: The Christian Year

The Death of Stephen. Acts 7:54-60
…
John Newton—Olney Hymns

Whether in Christ There was the Gift of Prophecy?
Objection 1: It would seem that in Christ there was not the gift of prophecy. For prophecy implies a certain obscure and imperfect knowledge, according to Num. 12:6: "If there be among you a prophet of the Lord, I will appear to him in a vision, or I will speak to him in a dream." But Christ had full and unveiled knowledge, much more than Moses, of whom it is subjoined that "plainly and not by riddles and figures doth he see God" (Num. 6:8). Therefore we ought not to admit prophecy in Christ. Objection …
Saint Thomas Aquinas—Summa Theologica

Whether those who are not Practiced in Keeping the Commandments Should Enter Religion?
Objection 1: It would seem that none should enter religion but those who are practiced in the observance of the commandments. For our Lord gave the counsel of perfection to the young man who said that he had kept the commandments "from his youth." Now all religious orders originate from Christ. Therefore it would seem that none should be allowed to enter religion but those who are practiced in the observance of the commandments. Objection 2: Further, Gregory says (Hom. xv in Ezech., and Moral. xxii): …
Saint Thomas Aquinas—Summa Theologica

Whether the Old Law was Given through the Angels?
Objection 1: It seems that the Old Law was not given through the angels, but immediately by God. For an angel means a "messenger"; so that the word "angel" denotes ministry, not lordship, according to Ps. 102:20,21: "Bless the Lord, all ye His Angels . . . you ministers of His." But the Old Law is related to have been given by the Lord: for it is written (Ex. 20:1): "And the Lord spoke . . . these words," and further on: "I am the Lord Thy God." Moreover the same expression is often repeated in Exodus, …
Saint Thomas Aquinas—Summa Theologica

Whether Christ's Birth Should have Been Manifested by Means of the Angels and the Star?
Objection 1: It would seem that Christ's birth should not have been manifested by means of the angels. For angels are spiritual substances, according to Ps. 103:4: "Who maketh His [Vulg.: 'makest Thy'] angels, spirits." But Christ's birth was in the flesh, and not in His spiritual substance. Therefore it should not have been manifested by means of angels. Objection 2: Further, the righteous are more akin to the angels than to any other, according to Ps. 33:8: "The angel of the Lord shall encamp round …
Saint Thomas Aquinas—Summa Theologica

Whether it is Fitting that Christ Should Sit at the Right Hand of God the Father?
Objection 1: It would seem unfitting that Christ should sit at the right hand of God the Father. For right and left are differences of bodily position. But nothing corporeal can be applied to God, since "God is a spirit," as we read in Jn. 4:24. Therefore it seems that Christ does not sit at the right hand of the Father. Objection 2: Further, if anyone sits at another's right hand, then the latter is seated on his left. Consequently, if Christ sits at the right hand of the Father, it follows that …
Saint Thomas Aquinas—Summa Theologica

Whether Judgment is Rendered Perverse by Being Usurped?
Objection 1: It would seem that judgment is not rendered perverse by being usurped. For justice is rectitude in matters of action. Now truth is not impaired, no matter who tells it, but it may suffer from the person who ought to accept it. Therefore again justice loses nothing, no matter who declares what is just, and this is what is meant by judgment. Objection 2: Further, it belongs to judgment to punish sins. Now it is related to the praise of some that they punished sins without having authority …
Saint Thomas Aquinas—Summa Theologica

In Process of Tithe, that is to Say, in the Tenth Generation after the Flood...
In process of tithe, that is to say, in the tenth generation after the Flood, Abraham appeared, [120] seeking for the God who by the blessing of his ancestor was due and proper to him. [121] And when, urged by the eagerness of his spirit, he went all about the world, searching where God is, and failed to find out; God took pity on him who alone was silently seeking Him; and He appeared unto Abraham, making Himself known by the Word, as by a beam of light. For He spake with him from heaven, and said …
Irenæus—The Demonstration of the Apostolic Preaching

And Jacob, when He Went into Mesopotamia, Saw Him in a Dream...
And Jacob, when he went into Mesopotamia, saw Him in a dream, standing upon the ladder , that is the tree which was set up from earth to heaven; [172] for thereby they that believe on Him go up to the heavens. For His sufferings are our ascension on high. And all such visions point to the Son of God, speaking with men and being in their midst. For it was not the Father of all, who is not seen by the world, the Maker of all who has said: Heaven is my throne, and earth is my footstool: what house will …
Irenæus—The Demonstration of the Apostolic Preaching

The Law Given, not to Retain a People for Itself, but to Keep Alive the Hope of Salvation in Christ Until his Advent.
1. The whole system of religion delivered by the hand of Moses, in many ways pointed to Christ. This exemplified in the case of sacrifices, ablutions, and an endless series of ceremonies. This proved, 1. By the declared purpose of God; 2. By the nature of the ceremonies themselves; 3. From the nature of God; 4. From the grace offered to the Jews; 5. From the consecration of the priests. 2. Proof continued. 6. From a consideration of the kingdom erected in the family of David. 7. From the end of the …
John Calvin—The Institutes of the Christian Religion

Wisdom and Revelation.
"Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of Him: the eyes of your understanding being enlightened; that ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness …
W. H. Griffith Thomas—The Prayers of St. Paul

As God in his Word Enjoins Common Prayer, So Public Temples are the Places Destined...
As God in his word enjoins common prayer, so public temples are the places destined for the performance of them, and hence those who refuse to join with the people of God in this observance have no ground for the pretext, that they enter their chamber in order that they may obey the command of the Lord. For he who promises to grant whatsoever two or three assembled in his name shall ask (Matth. 18:20), declares, that he by no means despises the prayers which are publicly offered up, provided there …
John Calvin—Of Prayer--A Perpetual Exercise of Faith

A Glorious vision.
THE Epistle to the Hebrews, this profound and blessed portion of the Holy Scriptures, unfolds a most wonderful vision of the Person, the Glory and the great Redemption work of our adorable Lord. The portion of the Epistle which is the richest in this respect is the Second Chapter. Here is a vista for the eyes of faith which is sublime. Our Lord in His Person, in His humiliation and exaltation, in His suffering and glory, stands out in a way which makes the believing heart rejoice with joy unspeakable …
Arno Gaebelein—The Lord of Glory

It Follows in the Creed, "And in the Holy Ghost. ...
13. It follows in the Creed, "And in the Holy Ghost." This Trinity, one God, one nature, one substance, one power; highest equality, no division, no diversity, perpetual dearness of love. [1795] Would ye know the Holy Ghost, that He is God? Be baptized, and ye will be His temple. The Apostle says, "Know ye not that your bodies are the temple within you of the Holy Ghost, Whom ye have of God?" [1796] A temple is for God: thus also Solomon, king and prophet, was bidden to build a temple for God. If …
St. Augustine—On the Creeds

The Secret of Its Greatness
[Illustration: (drop cap G) The Great Pyramid] God always chooses the right kind of people to do His work. Not only so, He always gives to those whom He chooses just the sort of life which will best prepare them for the work He will one day call them to do. That is why God put it into the heart of Pharaoh's daughter to bring up Moses as her own son in the Egyptian palace. The most important part of Moses' training was that his heart should be right with God, and therefore he was allowed to remain …
Mildred Duff—The Bible in its Making

From Egypt to Sinai.
Ex. Chs. 1-19 Israel in Egypt. The length of time the Hebrews remained In Egypt is a perplexing question. Exodus 6:16-20 makes Moses the fourth generation from Levi (See Gen. 15:16; Num. 26:57-59). This would make it about 150 years. Gen. 15:13 predicts 400 years. Ex. 12:40 says they were there 430 years and Paul (Gal. 3:17) says 430 years from Abraham to Sinai. These apparently conflicting dates may be explained because of different methods of counting generations, probably based on long lives of …
Josiah Blake Tidwell—The Bible Period by Period

The Son of Man
"The Son of man hath power on earth to forgive sins." MARK 2:10 (R.V.) WHEN asserting His power to forgive sins, Jesus, for the first time in our Gospel, called Himself the Son of man. It is a remarkable phrase. The profound reverence which He from the first inspired, restrained all other lips from using it, save only when the first martyr felt such a rush of sympathy from above poured into his soul, that the thought of Christ's humanity was more moving than that of His deity. So too it is then alone …
G. A. Chadwick—The Gospel of St. Mark

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