Their guilt was all the greater because they had received God"s law, which angels had delivered ( Deuteronomy 33:2 LXX cf. Galatians 3:19; Hebrews 2:2), but they had disobeyed it. They were the real blasphemers (defiant sinners). Stephen, as an angel (cf. Acts 6:15), had brought them new insight, but they were about to reject it too. [source][source][source]
The primary theme of Stephen"s speech is that Israel"s leaders had failed to recognize that God had told His people ahead of time that they could expect a change. They had falsely concluded that the present state of Judaism was the final stage in God"s plan of revelation and redemption. We too can become so preoccupied with the past and the present that we forget what God has revealed about the future. We need to keep looking ahead. [source][source][source]
"He [1] saw that the men who played a really great part in the history of Israel were the men who heard God"s command, "Get thee out," and who were not afraid to obey it [2]. The great men were the men who were prepared to make the adventure of faith. With that adventurous spirit Stephen implicitly contrasted the spirit of the Jews of his own day, whose one desire was to keep things as they were and who regarded Jesus and His followers as dangerous innovators." [3][source]
A second related theme is that Israel"s leaders had departed from God"s priorities to give prominence to secondary issues for their own glory (the Holy Land, Moses, the temple). We also can think too highly of our own country, our leaders, and our place of worship. [source][source][source]
Another related theme, the theme of Israel"s rejection of the Lord"s anointed servants, also runs through Stephen"s speech. Jesus was another of God"s anointed servants. The Jews had dealt with Him as they had dealt with the other anointed servants whom God had sent them. They could expect to experience the consequences of their rejection as their forefathers had. We need to observe the pattern of humiliation followed by glorification that has marked the careers of God"s servants in the past and to anticipate that pattern in our own careers. [source][source][source]
". . . it [4] is not designed to secure Stephen"s acquittal of the charges brought against him, but to proclaim the essence of the new faith. It has been well said that, although the name of Christ is never mentioned, Stephen is all the while "preaching Jesus". He is demonstrating that everything in Israel"s past history and experience pointed forward to God"s culminating act in his plan for the redemption of the world in sending the Christ. The witness of Abraham, Joseph, Moses and David in one way or another underlined the transitory nature of existing Jewish institutions and the hollowness of Jewish claims to have the monopoly of the way to salvation. The presence of God could not be restricted to one Holy Land or confined in one holy Temple, nor could his Law be atrophied in the ceremonialism of the Sadducees or the legalism of the Pharisees." [5][source]
Stephen"s speech demonstrated remarkable insight, but this was more than mere human genius because the Holy Spirit was controlling (filling) him ( Acts 6:5; Acts 6:10). While it is easy to overstate Stephen"s importance, He seems to have understood the changes that would take place because of the Jews" rejection of Jesus. He did so earlier and more clearly than some of the other leaders of the Jerusalem church such as Peter (cf. ch10). He appears to have been an enlightened thinker whom God enabled to see the church"s future in relationship to Israel as few did this early in the church"s history. Many Hebrew Jewish Christians-who still observed the Jewish hour of prayer, feasts, and temple ritual-probably did not appreciate this relationship. Stephen was in a real sense the forerunner of Paul who became the champion of God"s plan to separate Christianity from Judaism. [source][source][source]
"So he [1] perceived, and evidently was the first to perceive clearly, the incidental and temporary character of the Mosaic Law with the temple and all its worship. This was the first germ of doctrine which S. Paul was afterward to carry out to its full logical and far-reaching consequences, viz. the perfect equality of Jew and Gentile in the church of God ... [source][source][source]
"S. Stephen then is the connecting link between S. Peter and S. Paul-a link indispensable to the chain. Stephen, and not Gamaliel, was the real master of S. Paul.... For "the work" of Stephen lasts on till chapter xii (see xi19), and then it is taken up by his greater pupil and successor-Paul." [7][source]
There have been scholars who believed that Stephen probably did not understand the issues behind the cause for which he died. [8] However a careful study of his speech reveals that he did. [source][source][source]
Context Summary
Acts 7:47-60 - A Martyr's Glorious Death
Words like these could not be forgiven. The growing irritation of the audience seems to have extorted those burning remonstrances, and to have hastened the final scene. But the storm that burst around Christ's faithful confessor and first martyr could not disturb his serenity. His heart was fixed, trusting in God, Psalms 108:1. The peace of God garrisoned his heart and mind. At the moment when his foes were fiercest, the presence of Jesus, who had risen from sitting to standing, in order to encourage and welcome him, was most vital. It will always be even so. You will never know the completeness of Christ's comradeship till you have weathered a storm in His company.
They were particular not to violate the sanctity of the Temple, but not so in respect to the pure temple of the young martyr's body. The dying Stephen did not forget the Lord's prayer for those who crucified Him, and he followed his Master's steps in this also. Amid the murderous flight of stones, he slept as a tired child on his mother's breast; and from that hour his patience, gentleness, and strength became as pricking goads in the heart of Saul of Tarsus. [source]
Chapter Summary: Acts 7
1Stephen, permitted to answer to the accusation of blasphemy, 2shows that Abraham worshipped God rightly, and how God chose the fathers, 20before Moses was born, and before the tabernacle and temple were built; 37that Moses himself witnessed of Christ; 44and that all outward ceremonies were ordained to last but for a time; 51reprehending their rebellion, and murdering of Christ, whom the prophets foretold 54Whereupon they stone Stephen to death, 59who commends his soul to Jesus, and humbly prays for them
As it was ordained by angels [εις διαταγας αγγελων] About angels, see note on Acts 7:38. Διαταγη Diatagē (from διατασσω diatassō to arrange, appoint) occurs in late Greek, lxx, inscriptions, papyri, Deissmann, Light from the Ancient East, pp. 89ff., and in N.T. only here and Romans 13:2. At (or as) the appointment of angels (cf. Matthew 10:41; Matthew 12:41 for this use of εις eis). And kept it not (και ουκ επυλαχατε kai ouk ephulaxate). Like a whipcracker these words cut to the quick. They gloried in possessing the law and openly violated it (Romans 2:23). [source]
And kept it not [και ουκ επυλαχατε] Like a whipcracker these words cut to the quick. They gloried in possessing the law and openly violated it (Romans 2:23). [source]
Who [οἵτινες] Stronger than the simple relative who, and emphasizing their sin by contrast with their privileges: inasmuch as ye were those who received, etc. [source]
By the disposition of angels [εἰς διαταγὰς ἀγγέλων] Lit., unto ordinances of angels. Εἰς means with reference to. Disposition ( διαταγή ) is used by A. V. in the sense of arrangement, as we say a general disposed his trooPsalms The word occurs only here and Romans 13:2, where it is rendered ordinance. The kindred verb διατάσσω occurs often, and mostly in the sense of command or appoint. See Matthew 11:1; Luke 3:13. In 1 Corinthians 11:34, it is translated set in order. The reference is most probably to the Jewish tradition that the law was given through the agency of angels. See Deuteronomy 33:2. Compare Psalm 68:17. Paul expressly says that the law was administered by the medium of angels (Galatians 3:19). Compare the word spoken by angels (Hebrews 2:2). Render, therefore, as Rev., as it was ordained by angels. [source]
Reverse Greek Commentary Search for Acts 7:53
John 8:53Which is dead [ὅστις] The compound pronoun ὅστις , which, is used explicatively, according to a familiar New Testament usage, instead of the simple relative. The sense is, seeing that he is dead. The compound relative properly indicates the class or kind to which an object belongs. Art thou greater than Abraham, who is himself one of the dead? So Colossians 3:5. “Mortify covetousness, seeing it is ( ἥτις ἐστὶν ) idolatry.” See on Matthew 13:52; see on Matthew 21:41; see on Mark 12:18; see on Luke 12:1; see on Acts 7:53; see on Acts 10:41; see on 1 Peter 2:11. [source]
Romans 13:2Withstandeth [αντεστηκεν] Perfect active indicative of αντιστημι anthistēmi and intransitive, “has taken his stand against.” The ordinance of God (τηι του τεου διαταγηι tēi tou theou diatagēi). Late word, but common in papyri (Deissmann, Light, etc., p. 89), in N.T. only here and Acts 7:53. Note repetition of root of τασσω tassō To themselves Dative of disadvantage. See Mark 12:40 for “shall receive a judgment” Future middle of λαμβανω lambanō f0). [source]
Romans 13:2The ordinance of God [τηι του τεου διαταγηι] Late word, but common in papyri (Deissmann, Light, etc., p. 89), in N.T. only here and Acts 7:53. Note repetition of root of τασσω tassō [source]
Galatians 3:19By angels [δἰ ἀγγέλων] Better, through angels as agents and intermediaries. Comp. εἰς διαταγὰς ἀγγέλων withreference to arrangements of angels; or as it was ordained by angels, Acts 7:53. The tradition of the giving of the law through angels appears first in Deuteronomy 33:2(but comp. lxx and the Hebrew). See Hebrews 2:2; Acts 7:53. In the later rabbinical schools great importance was attached to this tradition, and it was not without influence in shaping the doctrine of angelic mediation which formed one of the elements of the Colossian heresy. Josephus (Ant. 15:5,3) relates that Herod excited the Jews to battle by a speech, in which he said that they had learned the holiest of laws from God through angels. It is a general O.T. idea that in great theophanies God appears surrounded with a heavenly host. See Habakkuk 3:8; Isaiah 66:15; Zechariah 14:5; Joel 3:11. The idea of an angelic administration is also familiar. See Exodus 23:20; Exodus 32:34; Exodus 33:14; Isaiah 63:9; Joshua 5:14. The agency of angels indicates the limitations of the older dispensation; its character as a dispensation of the flesh. [source]
Colossians 2:15Having spoiled principalities and powers [ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας] For the verb spoiled, see on putting off, Colossians 2:11. The principalities and powers are the angelic hosts through whose ministry the law was given. See Deuteronomy 33:2; Acts 7:53; Hebrews 2:2; Galatians 3:19. Great importance was attached, in the later rabbinical schools, to the angels who assisted in giving the law; and that fact was not without influence in shaping the doctrine of angelic mediators, one of the elements of the Colossian heresy, which was partly Judaic. This doctrine Paul strikes at in Colossians 1:16; Colossians 2:10; here, and Colossians 2:18. God put off from himself, when the bond of the law was rendered void in Christ's crucifixion, that ministry of angels which waited on the giving of the law, revealing Christ as the sole mediator, the head of every principality and power (Colossians 2:10). The directness of the gospel ministration, as contrasted with the indirectness of the legal ministration, is touched upon by Paul in Galatians 3:19sqq.; 2 Corinthians 3:12sqq.; Hebrews 2:2. [source]
Hebrews 2:2The word spoken by angels [ὁ δι ἀγγέλλων λαληθεὶς λόγος] The Mosaic legislation which was conveyed through the mediation of angels. Comp. Deuteronomy 33:2; Acts 7:38,Acts 7:53; Galatians 3:19, on which see note. The agency of angels indicates the limitations of the legal dispensation; its character as a dispensation of the flesh. Hence its importance in this discussion. The abolition of the old limitations is the emancipation of man from subordination to the angels. The O.T. is made to furnish proof that such subordination is inconsistent with man's ultimate destiny to sovereignty over all creation. [source]
Hebrews 2:2For if proved steadfast [ει γαρ εγενετο βεβαιος] Condition of first class, assumed as true. Through angels Allusion to the use of angels by God at Sinai as in Acts 7:38,Acts 7:53; Galatians 3:19, though not in the O.T., but in Josephus (Ant. XV. 156). Transgression and disobedience Both words use παραρυωμεν para as in παραβασις pararuōmen refused to obey (stepping aside, παρακοη para -μισταποδοσιαν basis as in Romans 2:23), neglect to obey Late double compound, like μιστοδοσια misthapodotēs (Hebrews 11:6), from ενδικον misthos (reward) and apodidōmi to give back. The old Greeks used misthodosia Just Old compound adjective, in N.T. only here and Romans 3:8. [source]
Greek Commentary for Acts 7:53
The very ones who, quippe qui, often in Acts when the persons are enlarged upon (Acts 8:15; Acts 9:35; Acts 10:41, Acts 10:47). [source]
About angels, see note on Acts 7:38. Διαταγη Diatagē (from διατασσω diatassō to arrange, appoint) occurs in late Greek, lxx, inscriptions, papyri, Deissmann, Light from the Ancient East, pp. 89ff., and in N.T. only here and Romans 13:2. At (or as) the appointment of angels (cf. Matthew 10:41; Matthew 12:41 for this use of εις eis). And kept it not (και ουκ επυλαχατε kai ouk ephulaxate). Like a whipcracker these words cut to the quick. They gloried in possessing the law and openly violated it (Romans 2:23). [source]
Like a whipcracker these words cut to the quick. They gloried in possessing the law and openly violated it (Romans 2:23). [source]
Stronger than the simple relative who, and emphasizing their sin by contrast with their privileges: inasmuch as ye were those who received, etc. [source]
Lit., unto ordinances of angels. Εἰς means with reference to. Disposition ( διαταγή ) is used by A. V. in the sense of arrangement, as we say a general disposed his trooPsalms The word occurs only here and Romans 13:2, where it is rendered ordinance. The kindred verb διατάσσω occurs often, and mostly in the sense of command or appoint. See Matthew 11:1; Luke 3:13. In 1 Corinthians 11:34, it is translated set in order. The reference is most probably to the Jewish tradition that the law was given through the agency of angels. See Deuteronomy 33:2. Compare Psalm 68:17. Paul expressly says that the law was administered by the medium of angels (Galatians 3:19). Compare the word spoken by angels (Hebrews 2:2). Render, therefore, as Rev., as it was ordained by angels. [source]
Reverse Greek Commentary Search for Acts 7:53
The compound pronoun ὅστις , which, is used explicatively, according to a familiar New Testament usage, instead of the simple relative. The sense is, seeing that he is dead. The compound relative properly indicates the class or kind to which an object belongs. Art thou greater than Abraham, who is himself one of the dead? So Colossians 3:5. “Mortify covetousness, seeing it is ( ἥτις ἐστὶν ) idolatry.” See on Matthew 13:52; see on Matthew 21:41; see on Mark 12:18; see on Luke 12:1; see on Acts 7:53; see on Acts 10:41; see on 1 Peter 2:11. [source]
Perfect active indicative of αντιστημι anthistēmi and intransitive, “has taken his stand against.” The ordinance of God (τηι του τεου διαταγηι tēi tou theou diatagēi). Late word, but common in papyri (Deissmann, Light, etc., p. 89), in N.T. only here and Acts 7:53. Note repetition of root of τασσω tassō To themselves Dative of disadvantage. See Mark 12:40 for “shall receive a judgment” Future middle of λαμβανω lambanō f0). [source]
Late word, but common in papyri (Deissmann, Light, etc., p. 89), in N.T. only here and Acts 7:53. Note repetition of root of τασσω tassō [source]
Rare in N.T. See John 7:19; Romans 2:13, Romans 2:25( πράσσῃς ). Τηρεῖν toobserve the law, the tradition, the commandment, Matthew 19:17; Mark 7:9; John 14:15; Acts 15:5James 2:10: πληροῦν tofulfill the law, Romans 13:8; Galatians 5:14; comp. ἀναπληροῦν Galatians 6:2: φυλάσσειν tokeep or guard the law, Acts 7:53; Acts 21:24; Galatians 6:13: also with commandments, word of God or of Christ, ordinances of the law, Matthew 19:20; Mark 10:20; Luke 11:28; John 12:47; Romans 2:26. Τελεῖν tocarry out the law, Romans 2:27; James 2:8. Ποιῆσαι is to perform what the law commands: τηρεῖν toobserve, keep an eye on with the result of performing: φυλάσσειν toguard against violation: τελεῖν tobring to fulfillment in action. [source]
Better, through angels as agents and intermediaries. Comp. εἰς διαταγὰς ἀγγέλων withreference to arrangements of angels; or as it was ordained by angels, Acts 7:53. The tradition of the giving of the law through angels appears first in Deuteronomy 33:2(but comp. lxx and the Hebrew). See Hebrews 2:2; Acts 7:53. In the later rabbinical schools great importance was attached to this tradition, and it was not without influence in shaping the doctrine of angelic mediation which formed one of the elements of the Colossian heresy. Josephus (Ant. 15:5,3) relates that Herod excited the Jews to battle by a speech, in which he said that they had learned the holiest of laws from God through angels. It is a general O.T. idea that in great theophanies God appears surrounded with a heavenly host. See Habakkuk 3:8; Isaiah 66:15; Zechariah 14:5; Joel 3:11. The idea of an angelic administration is also familiar. See Exodus 23:20; Exodus 32:34; Exodus 33:14; Isaiah 63:9; Joshua 5:14. The agency of angels indicates the limitations of the older dispensation; its character as a dispensation of the flesh. [source]
For the verb spoiled, see on putting off, Colossians 2:11. The principalities and powers are the angelic hosts through whose ministry the law was given. See Deuteronomy 33:2; Acts 7:53; Hebrews 2:2; Galatians 3:19. Great importance was attached, in the later rabbinical schools, to the angels who assisted in giving the law; and that fact was not without influence in shaping the doctrine of angelic mediators, one of the elements of the Colossian heresy, which was partly Judaic. This doctrine Paul strikes at in Colossians 1:16; Colossians 2:10; here, and Colossians 2:18. God put off from himself, when the bond of the law was rendered void in Christ's crucifixion, that ministry of angels which waited on the giving of the law, revealing Christ as the sole mediator, the head of every principality and power (Colossians 2:10). The directness of the gospel ministration, as contrasted with the indirectness of the legal ministration, is touched upon by Paul in Galatians 3:19sqq.; 2 Corinthians 3:12sqq.; Hebrews 2:2. [source]
The Mosaic legislation which was conveyed through the mediation of angels. Comp. Deuteronomy 33:2; Acts 7:38, Acts 7:53; Galatians 3:19, on which see note. The agency of angels indicates the limitations of the legal dispensation; its character as a dispensation of the flesh. Hence its importance in this discussion. The abolition of the old limitations is the emancipation of man from subordination to the angels. The O.T. is made to furnish proof that such subordination is inconsistent with man's ultimate destiny to sovereignty over all creation. [source]
Condition of first class, assumed as true. Through angels Allusion to the use of angels by God at Sinai as in Acts 7:38, Acts 7:53; Galatians 3:19, though not in the O.T., but in Josephus (Ant. XV. 156). Transgression and disobedience Both words use παραρυωμεν para as in παραβασις pararuōmen refused to obey (stepping aside, παρακοη para -μισταποδοσιαν basis as in Romans 2:23), neglect to obey Late double compound, like μιστοδοσια misthapodotēs (Hebrews 11:6), from ενδικον misthos (reward) and apodidōmi to give back. The old Greeks used misthodosia Just Old compound adjective, in N.T. only here and Romans 3:8. [source]