Notes on the Old and New Testaments

rFHEN said the high-priest, Are •*■ these things so 1 2 And he said, Men, a brethren,

This chapter contains the defence of Stephen before the sanhedrim, or great council of the Jews. There has been groat 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 every thing 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 Tiavils 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. Ps. lxxviii. cv. cvi. cxxxv. Ezek. xx. 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 tirm 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 nvdst (ver. 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 (ver. 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 (ver. 2, &c), and from the declaration in ver. 48, that and fathers, hearken; The God of glory appeared unto our father Abraham when he was in Mesopotamia, before he dwelt in Charran,

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.

1. Then said the high-priest. See Note, Matt. ii. 4. In this case the high-priest seems to have presided in the council. 1T Are these things so?.To wit, the charge alleged against him of blasphemy against Moses and the temple, ch. vi. 13, 14.

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

3 And said " unto him, Get thee out of thy country, and from thy

honour to the institutions of the nation. T 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. Deut. v. 24. Ex. xxxiii. IS; xvi. 7. 10. Lev. ix. 23. Num. xiv. 10. Perhaps Stephen meant to a/firm 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. 1T Appeured, &c. In what manner he appeared is not said. In Gen. xii. 1, it is simply recorded that God had said unto Abraham, &c. 1T To our father. The Jews valued themselves much on being the children of Abraham. Note, Matt. hi. 9. This expression was therefore well calculated to conciliate their minds. 1T When he was in Mesopotamia. In Gen. xi. 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. Note, Acts ii. 9. The name is Greek, and the region had also other names before the Greek name was given to it. In Gen. xi. 31; xv. 7, it is called Ur of the Chaldees. Mesopotamia and Chaldea might not exactly coincide; but it is evident that Stephen meant to 6ay 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. IT Before he dwelt in Charran. From Gen. xi. 31, it would seem thatTerah took his son Abraham of his own accord, and removed to Haran. But from Gen. xii. 1; xv. 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. Gen xi. 31. This place was also in Mesopotamia, in 3G° 52' N. lat. and 19° 5' E. Ion. Here Terah died (Gen. xi. 32); and to this place Jacob retired when he lied from his brother Esau. Gen. xx\ ii. 43 It is situated "in a flat and Handy plain, and is inhabited by a few wan- dering Arabs, who select it for the delicious water which it contains." (itootnson's Calmet.)

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. Gen. \ii. 1. II 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. IF Into the land, &c. 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. xi. 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. Luke xiv. 33. Matt. xix. 27. 29. The trials which Abraham might have anticipated may be readily conceived. He was going, in a rudo 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 n\ 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 slro. pie and intelligible an operation of mini as ever occurs in any instance. Nor is faitl in the Scripture regarded as more myste rious 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 bin to do as he did. But God saw it; and Abraham was required to act jusl as.;/ he had seen it all, and all the reason! why he was called. On the Btrengthof

4 Then a came he out of the land of the Chaldeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell.

God's promises he was called to act This was fait h. 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 failh; as simple and intelligible as any other act or operation of the mind. See Note, Mark xvi. 16.

4. Land of the Chaldeans. From Ur of the Chaldees. Gen. xi. 31. IT When his father was dead. This passage has given rise to no small difficulty in the interpretation. The difficulty is this: From Gen. xi. 26, it would seem that Abraham was Dorn when Terah was seventy years of age. " And Terah lived seventy years, and begat Abram, Nahor, and Haran." From Gen. xii. 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 Gen. xi. 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 Samartian 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 Gen. xi. 26 proves, according to the usual meaning of similar expressions, is, that Terah was seventy years old before he had any sond, and that the three were born subsequently to that. But which was born first, or how long intervals intervened between their bir*h, does not appear.

5 And he gave him none inheritance in it, no not so much as to set his foot on: yet he promised b that he would give it to him for a possession, and to his seed after him, when as yet he had no child.

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 oldest of the three. The sons of ISoah are said to have been Shem, Ham, and Japheth (Gen. v. 32),- yet Japheth, though mentioned last, was the eldest. (Gen. x. 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.) Tho 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.

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. Gen. xxiii. 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. 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. Deut. ii. 5. IT Would give it to him. Gen. xiii. 15. Abraham did not himself possess all that land; and the promise is evidently equivalent to saying

6 And God spake on this wise, That ° his seed should sojourn in a strange land; and that they

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. Gen. xiii. &c. IT For a possession. To be held as his own property. IT ]\'hen as yet he had no child. When there was no human probability that he would have any posterity. Comp. Gen. xv. 2, 3; xviii. 11, 12. This is mentioned as a strong instance of his faith; " who against hope believed in hope." Rom. iv. 18.

6. And God spake on this wise. In this manner. Gen. xv. 13, 14. IT His seed. His posterity; his descendants. 1T 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. IF In a strange land. In the Hebrew (Gen. xv. 13), "Shall be a stranger in a land that is not theirs." The iand of Canaan and the land of Egypt were to them strange lands, though the obvious reference here is to the latter. H Should bring them into bondage. Or, should make them slaves. Ex. i. 11. IT And entreat them evil. Should oppress or afflict them. IT Four hundred years. This is the precise time vvnich is mentioned by Moses. Gen. xv. 13. Great perplexity has been experienced in explaining this passage, or reconciling it with other statements. In Ex. xii. 40, it is said that their cojourning in Egypt was four hundred and thirty years. Josephus (Antiq. b. ii. ch. ix. § 1) also says that the time in which they were in Egypt was four hundred vears; though in another place (Antiq. b. ii. ch. 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 (Gal. iii. 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. xii. 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 tame

should bring them into bondage, and entreat them evil four* hundred years.

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 Gen. xlvi. 8. 11, it appears that Kohath was born when Jacob went into Egypt. He lived one hundred and thirty-three years. Ex vi. 18. Amram, his son, and the father of Moses, lived one hundred and thirty-seven years. Ex. vi. 20. Moses was eighty years old when he was sent to Pharaoh. Ex. vii. 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 alt 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 preeminent in all their troubles, it was natural to speak of all their oppressions aa having occurred in that country. The phrase "residence in Egypt," or "in a

7 And the nation to whom they shall he in bondage will I judge, said God: and after that shall they come forth, and serve ° me in this place.

8 And fc he gave him the covenant of circumcision. And so c

strange land," would come to be synonymous, artd 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.

7. And the nation, &c. Referring particularly to the Egyptians. IF 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 John xviii. 31; iii. 17; viii. 50; xii. 47. Acts xxiv. 6. 1 Cor. v. 13, &c. 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. IT Shall serve me. Shall worship me, or be regarded as my people. IT 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. iii. 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.

8. And he gave him. That is, God appointed or commanded this. Gen. xvii. 9 — 13. 11 Tm covenant. The word covenant denotes properly a compact or agreement between two or more persons, usually attended with seals, or pledges, or sanctions. In Gen. xvii. 7, and elsewhere, it is said that God would establish his covenant with Abraham; that is, he made him certain definite promises,, attended

Abraham begat Isaac, and circumcised him the eighth day: and Isaac d begat Jacob; and Jacob e begat the twelve patriarchs,

9 And the patriarchs, moved with ■^envy, sold Joseph into Egypt; but » God was with him,

with pledges and seals, &c. The idea of a strict compact or agreement between God and man, as between eaual 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, &c. 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 ihey 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. IT 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 pro genitors of the Jewish race, particularly to the twelve sons of Jacob. Note, Acts ii. 29.

9. Moved with envy. That is, dissatis fied 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. Gen. xxxvii. 3 — 11. IT Sold Joseph into Egypt. Sold him, that he might be taken to" Egypt. This was done at the suggestion ofjudah, who advised it that Joseph might not be put to death by his brethren. Gen. xxxvii

10 And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and ho a made him governor over Egypt and all his house.

1 1 Now b there came a dearth over al. the land of Egypt and Chanaan, and great affliction; and our fathers found no sustenance.

12 But c when Jacob heard that there was corn in Egypt, he sent out our fathers first.

13 And at the second time Jo-

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. IF But God vxis ivith him. God protected him, and overruled ali these wicked doings, so that he was raised to extraordinary honours.

10. And delivered him, &c. That is, restored him to liberty from his servitude and humiliation, and raised him up to high honours and offices in Egypt. IT Favour and wisdom. The favour was the result of his wisdom. His wisdom was particularly evinced in interpreting the dreams of Pharaoh. Gen. xli. IT And made him governor, &c. Gen. xli. 40. H All his house. All the family, or all the court and government, of the nation.

1 1. Now there came a dearth. A famine. Gen. xli. 54. IT And Chanaan. Jacob was living at that time in Canaan. IT Found no sustenance. No food; no means of living.

12. Was corn in Egypt. The word corn here rather denotes wheat. Note, Matt. xii. 1. t Our fathers. His ten sons; all his sons except Joseph and Benjamin. Gen. xlii. Stephen here refers only to the history, without entering into details. By this general reference he sufficiently showed that ho believed what Moses had spoken, and did not intend to show him disrespect.

J 4. All his kindred. His father, and family. Gen. xlv. 17—28; xlvi. 1—26. IT 'threescore and fifteen souls. Seventyfive persons. There has been much perplexity felt in the explanation of this passage. In Gen. xlvi. 26. Ex. i. 5. and Deut. x. 22, it is expressly said that the number

seph d was made known to his brethren; and Joseph's kindred was made known unto Pharaoh.

14 Then sent Joseph, and called his father Jacob to him, and all ehis kindred, threescore and fifteen souls.

15 So Jacob went down into Egypt, and died, he, and our fathers,

16 And were carried f over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem.

which went down to Egypt consisted of but seventy persons. The question is, in what way these accounts can be reconciled? It is evident that Stephen has followed the account which is given by the Septuagint. In Gen. xlvi. 27, that version reads, "But the sons of Joseph who were with him in Egypt, were nine souls; all the souls of the house of Jacob which came with Jacob into Egypt, were seventy-five souls." This number is made out by adding these nine souls to the sixtysix mentioned in ver. 26. The difference between the Septuagint and Moses is, that the former mentions five descendants of Joseph who are not recorded by the latter. The names of the sons of Ephraim and Manasseh are recorded in 1 Chron. vii. 14 — 21. Their names were Ashriel, Machir, Zelophehad, Peresh, sons of Manasseh; and Shuthelah, son of Ephraim. Why the Septuagint inserted these, it may not be easy to see. But such was evidently the fact; and the fact accords accurately with the historic record, though Moses did not insert their names. The solution of difficulties in regard to chronology is always difficult; and what might be entirely apparent to a Jew in the time of Stephen, may be wholly inexplicable to us.

15, 16. And died. Gen. xlix. 33. H He and our fathers. The time which the Israelites remained in Egypt was two hundred and fifteen years; so that all the sons of Jacob were deceased before the Jews went out to go to the land of Canaan. IT And were carried over. Jacob himself was buried in the field of Maspelah, by Joseph and his brethren. Gon. 1.13. It is expressly said that the bonei of Joseph were carried by the Israelites when they went into the land of Canaan, and buried in Shechem. Jo&h xxiv. 32.

17 But when the time of the promise chew nigh, which God had sworn to Abraham, the people

■ grew and multiplied in Egypt, • 18 Till another king arose, which knew not Joseph.

Oomp. Gen. 1. 25. No mention is made in the Old Testament of their carrying the hones of any of the other patriarchs; but the thing is highly probable in itself. If the descendants of Joseph carried his bones, it would naturally occur to them to take also the bones of each of the patriarchs, and give them an honourable sepulchre together i«.i the land of promise. Josephus (Antiq. b. ii. ch. viii. § 2) says thai " the posterity and sons of these men (of the brethren of Joseph), after some time, carried their bodies and buried them in Hebron; but as to the bones of Joseph, they carried them into the land of Canaan afterward, when the Hebrews went out of Egypt." This is the account which Josephus gives, and it is evidently in accordance with the common opinion of the Jewish writers that they were buried iu Hebron. Yet the tradition is not uniform. Some of the Jews affirm that ihey were buried in Sychem. (Kuinoel.) As the Scriptures do not any where deny that the fathers were buried in Sychem, it cannot be proved that Stephen was in error. There is one circumstance of strong probability to show that he was correct. At the time this defence was delivered, Sychem was in the hands of the Samaritans, between whom and the Jews there was a violent hostility. Of course the Jews would not be willing to concede that the Samaritans had the bones of their ancestors; and hence perhaps the opinion had been maintained that they were buried in Hebron. IT Into Sychem. This was a town or village near to Samaria. It was called Sichar (Note, John iv. 5), Shechem, and Sychem. It is now called Naplous, or Napolose, and is ten miles fromShiloh, and about forty from Jerusalem, towards the north. IT That Abraham bought. The ■word Abraham here has given rise to considerable perplexity; and it is now pretty generally conceded that it is a mistake. It is certain, from Gen. xxxiii. 19. and Josh. xxiv. 32, that this piece of land was bought, not by Abraham, but by Jacob, of the sons of Hamor, the father of Sh.echem. The land which Abraham purchased was the cave of Macpelah, of the sons of Heth, in Hebron. Gen. xxiii. Various solutions have been proposed of this difficulty, which it is not necessary to detail. It may be remarked, however,

(1.) That as the text now stands, it is an evident error. This is clear from the passages cited from the Old Testament, above. (2.) It is not at all probable that either Stephen or Luke would have committed such an error. Every consideration must lead us to the conclusion that they were too well acquainted with such prominent points of the Jewish history to commit an error like this. (3.) The probability, therefore, is, that the error has arisen since; but how, is not known, nor is there any way of ascertaining. All the ancient versions agree in reading Abra ham. One MS. only reads " Abraham our father." Some have supposed, therefore, that it was written " which our father bought," and that some early transcriber inserted the name of Abraham. Others, that the name was omitted entirely by Stephen; and then the antecedent to the verb "bought" will be "Jacob," in ver. 15, according with the fact. Other modes have been proposed also, but none are entirely satisfactory. If there was positive proof of Stephen's inspiration, or if it were necessary to make that out, the difficulty would be much greater. But it has already been remarked that there is no decisive evidence of that: and it is not necessary to make out that point to defend the Scriptures. All that can be demanded of the historian is, that he should give a fair account of the defence as it was delivered; and though the probability is that Stephen would not commit such an error, yet, admitting that he did. it by no means proves that Luke was not inspired, or that Luke has committed any error in recording what v:as actually said. IT Of the sons of Emmor. In the Hebrew, (Gen. xxxiii. 19), "the children of Hamor" — but different ways of rendering the same word.

17. The lime of the promise. The time of the fulfilment of the promise. H The people grew, &c. Ex. i. 7 — 9.

18. Till another king arose. This is quoted from Ex. i. 8. What was the name of this king is not certainly known. The common name of all the kings of Egypt was Pharaoh, as Caesar became the common name of the emperors of Rome after the time of Julius Caesar: thus we say, Augustus Caesar, Tiberius Ca?sar, &c. It has commonly been supposed to have been the celeb 'ated Rameses, or Ramses Mei

19 The same dealt subtilly with our kindred, and evil-entreated our fathers, so a that they cast out their young- children, to the end they might not live.

20 In which time Moses h was born, and was ' exceeding- fair, and

amoun, the sixth king of the eighteenth dynasty; and the event is supposed to have 'occurred about 1559 years before the Christian era. But M. Champollion Bupposes that his name was JNIandonei, whose reign commenced 1585, and ended 1565 yeais before Christ. (Essay on the Hieroglyphic System, pp. 94, 95.) *I That kneiv not Joseph. It can hardly be supposed that he would be ignorant of the name and deeds of Joseph,- and this expression, therefore, probably means that he did not favour the designs of Joseph; he did not remember the benefits he had conferred on the nation; or furnish the patronage for the kindred of Joseph which had been secured for them by Joseph under a former reign. — National ingratitude and forgetfulness of favours have not been uncommon in the world; and a change of dynasty or succession has often obliterated all memory of former obligations and compacts.

19. Dealt subtilly. He acted deceitfully; he used fraud. The cunning or deceitful attempt which is referred to, is his endeavour to weaken and destroy the Jewish people by causing their male children to be put to death. Ex. i. 22. 1T Our kindred. Our nation, or our ancestors, tf And evil-entreated. Was unjust and cruel towards them. 1T So that, &c. For that purpose, or to cause them to cast them out. He dealt with them in this cruel manner, hoping that the Israelites themselves would destroy their own sons, that they might not grow up to experience the same sufferings as their fathers had. The cunning or subtilty of Pharaoh extended to every thing that he did to oppress, to keep under, and to destroy the children of Israel.

20. In which time, &:c. During this period o[ oppression. See Ex. ii. 2, &c. IT Was exceeding fair. Greek, " was fair to God;" properly rendered v;as very hantls'fme. The word God is used in the Greek here in accordance with the Hebrew usage, by which any tiling that is very handsome, or lofty, or grand, is thus designated. Thus, Ps. xxxvi. 7, mountain* of God mean lofty mountains; Ps. lxxx.

■31 And when he was cast out, Pharaoh's daughter took him up, and c nourished him for her own son.

22 And Moses was learned in all

11, cedars of God, mean lofty, beautiful cedars. Thus Nineveh is called " a great city to God" (Jonah iii. 3, Greek), meaning a very great city. The expression here means simply that Moses was very fair, or handsome. Comp. Heb. xi. 23, where he is called "a proper child," i. e. a nandsome child. It would seem from this, that Moses was preserved by his mother on account of his beauty; and this is hinted at in Ex. ii. 2. And it would also seem from this, that Pharaoh had succeeded by his oppressions in what he had attempted; and that it was not unusual for parents among the Jews to expose their children, or to put them to death.

21. Was cast out. When he was exposed on the banks of the Nile. Ex. ii. 3. IT And nourished him. Adopted him, and treated him as her son. Ex. ii. 10. It ia implied in this, that he was educated by her. An adopted son in the family of Pharaoh would be favoured with all the advantages which the land could furnish for an education.

22. Moses was learned. Or, was instructed. It does not mean that he had that learning, but that he was carefully trained or educated in that wisdom. The passage does not express the fact that Moses was distinguished for learning, but that he was carefully educated, or that pains were taken to make him learned. H In all the wisdom, &c. The learning of the Egyptians was confined chiefly to astrology', to the interpretation of'< to medicine, to mathematics, and to th< r sacred science or traditionary doctrines about religion, which were cot chiefly under their hieroglyphics. Their learning is not unfrequently spoken of in the Scriptures. 1 Kings iv. 30. Comp. Is-a. xix. 11,12. And their knowledge is equally celebrated in the heathen world. It ia known that science was carried from Egypt to Phenicia, a.id thence to Greece; and not a few of the Grecian philosophers travelled to Egypt in pursuit of knowledge. 1f And was mighty. Was powerful, or uas distinguished. This that he w7as eminent in Egypt, before he the wisdom of the Egyptians, and fl was mighty in words and in deeds.

23 And * when he was full forty years old, it came into his heart to visit his brethen the children of Israel.

24 And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian:

25 For 'he supposed his brethren would have understood how that

God by his hand would deliver them: but they understood not.

26 And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another ]

27 But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us?

conducted the children of Israel forth. It refers to his addresses to Pharaoh, and to the miracles which he wrought before their departure. IT In words. From Ex. iv. 10, it seems that Moses was " slow of speech, and of a slow tongue." When it is said that he was mighty in words, it means that he was mighty in his communications to Pharaoh, though they were spoken by his brother Aaron. Aaron was in his place, and Moses addressed Pharaoh through him, who was appointed to deliver the message. Ex. iv. 11 — 16. IT Deeds. Miracles. Ex. vii. &c.

23. Full forty years of age. This is not recorded in the Old Testament; but it is a constant tradition of the Jews that Moses was forty years of age when he undertook to deliver them. Thus it is said, " Moses lived in the palace of Pharaoh forty years; he was forty years in Midian; and he ministered to Israel forty years." (Kuinoel.) IT To visit, &c. Probably with a view of delivering them from their oppressive bondage. Comp. ver. 25.

24. Suffer wrong. The wrong or injury wa9, that the Egyptian was smiting the Hebrew. Ex. ii. 11, 12. IT Smote the Egyptian. He slew him, and buried him in the sand.

25. For he supposed. This is not mentioned by Moses; but it is not at all improbable. When they saw him alone contending with the Egyptian, when it was understood that he had come and taken vengeance on one of their oppressors, it might have been presumed that lie regarded himself as directed by God to interpose, and save the people.

26. And the next day. Ex. ii. 13. IT He shewed himself. He appeared in a sudden and unexpected manner to them. H Unto them. That is, to two of the Hebrews. Ex. ii. IS IT As they strove. As they were engaged in a quarrel. IF Have set them at one Giteek, " would have urged them to peace." This he did by remonstrating with the man that did the wrong. II Sa ying. What follows is not quoted literally from the account which Moses gives, but it is substantially the same. IT Sirs. Greek, " men." IT Ye are brethren. You belong not only to the same nation, butyou are brethren and companions in affliction, and should not, therefore, contend with each other.— One of the most melancholy scenes in this world is that, where those who are poor, and afflicted, and oppressed, add to all their other calamities, altercations and strifes among themselves. Yet it is from this class that contentions and lawsuits usually arise. The address which Moses here makes to the contending Jews, might be applied to the whole human family, in view of the contentions and wars of nations; ' Ye are brethren, members of the same great family, and why do you contend with each other V

27. But he that did, &c. Intent on his purpose, filled with rage and passion, he rejected all interference, and all attempts at peace. — It is usually the man that does the injury that is unwilling to be reconciled; and when we find a man that regards the entreaties of his friends as improper interference, when he becomes increasingly angry when we exhort him to peace, it is usually a strong evidence that he is conscious that he has been at fault. If we wish to reconcile parties, we should go first to the man that has been injured. In the controversy between God and man, it is the sinner who has done the wrong, that is unwilling to be reconciled, and not God. 1T His neighhour. The Jew with whom he was contending. IT Who made thee, &c. What right have you to interfere in this matter? The usual salutation with which a man is greeted who attempts to prevent quarrels.

39 Then fled Moses at this saying; and was a stranger in the land of Madian, where he begat two sons.

known that he had killed the Egyptian does not appear. It was probably communicated by the man who was rescued from the hands of the Egyptian. Ex. ii. 11, 12.

29. Then Moses fled, &c. Moses fled because he now ascertained that it was known. He supposed that it had been unobserved. Ex. ii. 12. But he now supposed that the knowledge of it might reach Pharaoh, and that his life might thus be endangered. Nor did he judge incorrectly; for as soon as Pharaoh heard of it, he sought to take his life. Ex. ii. 15. *J Was a stranger. Or became a sojourner (w4f«ixa$), one who had a temporary abode in the land. The use of this word implies that he did not expect to make that his permanent dwelling. H In the land of Madian. This was a part of Arabia. It was situated on the east side of the Red sea. The city of Midian is placed there by the Arabian geographers; but the Midianites seem to have spread themselves along the desert east of mount Seir, to the vicinity of theMoabites. To the west they extended also to the neighbourhood of mount Sinai. This was extensively a desert region, an unknown land; and Moses expected there to be safe from Pharaoh. IT Where he begat two sons. He married Zipporah, the daughter of Read (Ex. ii. 18), or Jelhro (Num. x. 29. Ex. iii. I), a priest of Midian. The names of the two sons were Gershom and Eliezer. Ex. xviii. 3, 4.

30. And when forty years, &c. At the age of eighty years. 'This, however, was known by tradition. It is not expressly mentioned by Moses. It is said, however, to have been after the king of Egypt had died (Ex. ii. 23); and the tradition is not improbable. IT In the wilderness of mount Sinai. In the desert adjacent to, or that surrounded mount Sinai. In Ex. iii. 1, it is said that this occurred at mount Horch. But there is no contradiction; Horeband Sinai are different peaks or elevations of the same mountain. They are represented as springing from the same base, and branching out in different elevations. The mountains, according to Burckhardt, are a prodigious pile, comprehending btany peaks, and about thirty miles in diameter. From one part of this rnoun-

30 And a when forty years were expired, there appeared to him in the wilderness of mount Sina, an angel of the Lord, in a flame of fire in a bush.

tain, Sinai, the law was given to the children of Israel. *X An angel of the Lord. The word angel means properly a mm • senger (Note, Matt. i. 20), and is applied to the invisible spirits in heaven, to men, to the winds, or pestilence, or to whatever is appointed as a messenger to make known the will of God. The mere name, therefore, can determine nothing about tho nature of the messenger. That name might be applied to any messenger, even an inanimate object. The nature and character of this messenger are to be determined by other considerations. The word may denote that the bush on fire was the messenger. But a comparison with the other places where this occurs will show that it was a celestial messenger, and perhaps that it was the Messiah who wa3 yet to come, appearing to take the people of Israel under his own charge and direction. Comp. John i. 11, where the Jews are called "his own." In Ex. iii. 2, it is said that the angel of the Lord appeared in a flame of fire; in ver. 4, it is said that Jehovah spake to him out of the midst of the bush; language which implies that God was there, and which is strongly expressive of the doctrine that the angel was Jehovah. In Ex. xxiii. 20, 21, God says, "I send an angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice," &c. ver. 23; xxxii. 34; xxxiii. 2. In all these places this angel is mentioned as an extraordinary messenger to conduct them to the land of Canaan. He was to guide them, defend them, and drive out the nations before them. All these circumstances seem to point to the conclusion that this was no other than the future Deliverer of the world, who came then to take his people under his own guidance, as e/nblematic of the future redemption of mankind. 1T In a flame of fire. That is, in what appeared to be a flame of lire. The bush or clump of trees seemed to be on fire, or to be illuminated with a pecu liar splendour. God is often represented as encompassed with this splendour, or glory. Luke ii. 9. Matt. xvii. 1 — 5. Acts ix. 3; xii. 7. IT In a bush. In a prove, or clump of trees. Probably the light was seen issuing from the midst of such a grove*

31 When Moses saw if, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him,

32 Saying, I am the God ° of thy fathers, the God of Abraham, and the God cf Isaac, and the God of Jacob. Then Moses trembled, and durst not behold.

33 Then said the Lord to him, Put b off thy shoes from thy feet; for the place where thou standest is holy ground.

34 I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their

31. He wondered, &c. What particularly attracted his attention was the fact that the bush was not consumed. Ex. iii. 2, 3. tF The voice of the Lord. Jehovah spake to him from the midst of the bush. He did not see him, but he simply heard a voice.

33. Then said the Lord, &c. In Ex. iii. this is introduced in a different order, as being spoken before God said " I am the God," &c. IT Put off thy shoes, &c. Ex. iii. 5. To put off the shoes, or sandals, was an act of reverence. Especially the ancients were not permitted to enter a temple or holy place with their shoes on. Indeed, it was customary for the Jews to remove their shoes whenever they entered any house, as a mere matter of civility. Comp. Notes, John xiii. 5. See Josh. v. 15. IF Is holy ground. Is rendered sacred by the pvmbol of the divine presence. We should enter the sanctuary, the place set apart for divine worship, not only with reverence in our hearts, but with every external indication of veneration. Solemn awe, and deep seriousness, become the place set apart to the service of God.

34. I have seen, &c. The repetition of this word is in accordance with the usage of the Hebrew writers when they wish to represent any thing emphatically. IF Their groaning. Under their oppressions. IF Am come down. This is spoken in accordance with human conceptions. It means that God was about to deliver them. IF / will send thee, &c. This is a mere summary of what is expressed at much gteatGr length in Ex. iii. 7 — 10.

groaning, and am com*', down to deliver them. And now come, I will send thee into Egypt.

35 This Moses, whom they refused, (saying, Who made thee a ruler and a judge?) the same did God send to be a ruler and a deliverer, by the hand of the e angel which appeared to him in the bush.

3G He brought them out, after d that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness, forty c years.

37 This is that Moses which said f unto the children of Israel, A

35. Whom they refused. That is, when he first presented himself to them. Ex. ii. 13, 14. Stephen introduces and dwells upon this refusal in order, perhaps, to remind them that this had been the character of their nation; and to prepare the way for the charge which he intended to bring against those whom he addressed, as being stiff-necked and rebellious. See ver. 51, 52, &c. IT A ruler. A military leader, or a governor in civil matters. *l A deliverer A Redeemer. x\ireMr'y,v, It properly means one who redeems a captive or a prisoner by paying a price or ransom. And it is applied thus to our Lord Jesus, as having redeemed or purchased sinners by his blood as a price. Titus ii. 14. 1 Pet. i. 18. Heb. ix. 12. It is used here, however, in a more general sense to denote the deliverance, without specifying the manner. Comp, Ex. vi. 6. Luke'xxiv. 21; i. 68; ii. 38. IF By the hand of the angel. Under the direction and by the help of the angel. Num. xx. 16. See on ver. 30.

36. Wcnders and signs. Miracles, and remarkable interpositions of God. See Note, Acts ii. 22. IT In the land of Egypt. By the ten plagues. Ex. iv — xii. IT In the Red sea. Dividing it, and conducting the Israelites in safely, and overthrowing tho Egyptians. Ex. xiv. IF In the wilderness. During their forty years' journey to the promised land. The wonders or miracles were, providing them with manna daily; with flesh in a miraculous manner, with water from the rock, &c. Ex. xvi. xvii. &c.

37. Which said, &c.Deu.xviii.l519 See this explained Acts iii. 22. Stephen introduced this to remind them of the promise of a Messiah; to show his faith in

prophet shall the Lord your God raise up unto you of your brethren, 'like unto me; him a shall ye hear.

38 This b is he that was in the church in the wilderness, with the angel e which spake to him d in the mount Sina, and with our fathers; who e received -f the lively oracles to give unto us:

39 To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt,

40 Saying^ unto Aaron, Make us gods to go before us: for as for this

oS. In the church. The word church means literally the people called out; and is applied with great propriety to the assembly or multitude called out of Egypt, and separated from the world. It has not, however, of necessity our idea of a church; but means the assembly, or people called out of Egypt, and placed under the conduct of Moses. IT With the angel. In this place there is undoubted reference to the giving of the law on mount Sinai. Yet that was done by God himself. Ex. xx. It is clear, therefore, that by the angel here, Stephen intends to designate him who was God. It may be observed, however, that the law is represented as having been given by the ministry of an angel (in this place) and by the ministry of angels, Acts vii. 58. Ileb. ii. 2. The essential idea is, that God did it by a messenger, or by mediators. The character and rank of the messengers, or of the principal messenger, must be learned by looking at all the circumstances of the case, f The lively oracles. See Rom. iii. 2. The word orac+es here means commands or laws of God. The word lively, or living (frvrct), stands in opposition to that which is dead, or useless, and means that which is vigorous, efficacious; and in this place it means that the commands were of Buch a nature, and given in such circuinitances, as to secure attention; to produce obedience; to excite them to act for God — in opposition to laws which would fall powerless, and produce no effect.

| Moses, which brought us out of the land of Egypt, we wot not what is become of him.

41 And they made a calf h in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands.

42 Then God turned and gave ' them up to worship the-' host of heaven: as it is written * in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts, and sacrifices, by the space of forty years in the wilderness 1

the mount. Ex. xxxii. 1. 23. IT In their hearts turned, &c. They wished to return to Egypt. They regretted that they had come out of Egypt, and desired again the things which they had there, as preferable to what they had in the desert. Num. xi. 5. Perhaps, however, the expression means, not that they desired literally to return to Egypt, but that their hearts viclined to the "habits and morals of the Egyptians. ■ They forsook God, and imitated the idolatries of the Egyptians.

41. And "they made a calf. This was made of the ear-rings and ornaments which they had brought from Egypt. Ex. xxxii. 2 — 4. Stephen introduces this to remind them how prone the nation had been to reject God, and walk in the ways of sin.

42. Then God turned. That is, turned away from them; abandoned them to their own desires. 11 The host of heaven. The stars, or heavenly bodies. The word host, means armies. It is applied to tho heavenly bodies because they are very numerous, and appear to be marshalled or arrayed in military order. It is from this that God is called Jehovah of hosts, as being the ruler of these well-arranged heavenly bodies. Isa. i. 9. The proof mat they did this, Stephen proceeds tc allege by a quotation from the prophets. IT In the book of the prophets. Amos v. 2"), 26. The twelve minor prophets were commonly written in one volume, and were called the Book of the Prophets; the book containing these several prophecies, Da> niel, Hosea, Micah, &c. They were small

43 Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye

tracts separately, and were bound up together to preserve them from being lost. This passage is not quoted literally; it is evidently made from memory; and though in its main spirit it coincides with the passage in Amos, yet in some important respects it varies from it. 1T O ye house of Israel. Ye people of Israel. II Have ye offered, &c. That is, ye have not offered. The interrogative form is often an emphatic way of saying that the thing had not been done. Brt it is certain that the Jews did otter sacrifices to God in the wilderness, though it is also certain that they did not do it with a pure and upright heart. They kept up the form of worship generally, but they frequently forsook God, and offered worship to idols. Through the continuous space of forty years they did not honour God, but often departed from him, and worshipped idols.

43. Yea, ye look up. That is, you bore, or you carried with you, for purposes of idolatrous worship. IT The tabernacle. This word properly means a tent; but it is also applied to the small tent or house in which was contained the image of the god; the house, box: or tent, in which the idol was placed. It is customary for idolatrous nations to bear their idols about with them, enclosed in cases or boxes of various sizes, usually very small, as their idols are commonly small. Probahly they were made in the shape of small temples or tabernacles; and such appear to have been the Silver shrines for Diana, made at Ephesus. Acts xix. 24. These shrines, or images, were borne with them as a species of amulet, or charm, or talisman, to defend them from evil. Such images the Jews seem to have borne with them. IT Moloch. This word comes from the Hebrew word signifying Icing. This was a god of the Ammonites, to whom human sacrifices were offered. Moses in several places forbids the Israelites, under penalty of death, to dedicate their children to Moloch, by making them pass through the fire. Lev. xviii. 21; xx. 2 — 5. There is great probability that the Hebrews were •nldicted to the worship of this deity after they entered the land of Canaan. Solomon built a temple to Moloch on the nount of Olives (1 Kings xi. 7); and Malasseh made his son pass through the fire n honour of this idol. 2 Kings xxi. 3, 6. The image of this idol was made of brass, nd his arms extended so as to embrace made, to worship them: and I wiL carry you away beyond Babylon. 44 Our fathers had the tabernacle any one; and when they offered children to him, they heated the statue, and when it was burning hot, they placed the child in his arms, where it was scon destroyed by heat. It is not certain what this god was supposed to represent. Some suppose it was in honour of the planet Saturn; others, the sun; others, Mercury, Venus, &'c. What particular god it was, is not material. It was the most cutting reproof that could be made to the Jews, that their fathers had been guilty of worshipping this idol. IT And the star. The Hebrew in this place is, " Chiun your images, the star of your god." The expression here used leads us to suppose that this was a star which was worship ped, but what star it is not easy to ascer tain; nor is it easy to determine why it ia called both Chiun and Remphan. Stephen quotes from the LXX. They have rendered the word Chiun by the word Raiphan, or Rephan, easily changed into Remphan. Why the LXX. adopted this, is not known. It was probably, however, from one of two causes. (1.) Either because the word Chiun in Hebrew meant the same as Remphan in the language of Egypt, where the translation was made; or, (2.) Because the object of worship called Chiun in Hebrew, was called Remphan in the language of Egypt It is generally agreed that the object of their worship was the planet Saturn, or Mars, both of which planets were worshipped as gods of evil influence. In Arabic, the word Chevcn. denotes the planet Saturn. Probably Rephan, or Remphan, is the Coptic name for the same planet, and the Septuagint adopted this because their translation was made in Egypt, where the Coptic language was spoken. IT Figures which ye made. Images of the god which they made. See the article Chiun in Robin son's Calmet. H And I will carry i/ou away, &c. This is simply expressing in few words what is stated at greater length in Amos v. 27. In Hebrew it is Damascus; but this evidently denotes the eastern region, in which also Babylon was situated.

44. The tabernacle of witness. The tent or tabernacle which Moses was commanded to make. It was called a tabernacle of witness, or of testimony, because it was the visible witness or proof of God's presence with thein; the evidence that he to whom it was devoted was their protector of witness in the wilderness, as he had appointed, ' speaking nnto Moses, that a he should make it according to the fashion that he had seen. 45 Which b also our fathers 2 that came after, brought in with Jesus into the possession of the Gentiles, whom c God drave out before the and guide. The name is given either to the tent, or to the two tables of stone, or to the ark; all of which were witnesses, ices of God's relation to them as their lawgiver and guide. Ex. xvi. 34; xxv. 16. 21; xxvii. 21; xxx. 6. 36; xxxi. 18, <fcc. Num. i. 50. 53. The two charges against Stephen were that he had spoken blasphemy against Moses, or his law, and against the temple, eh. vi. 13, 14. In the previous part of this defence he had shown his respect for Moses and his law. He now proceeds to show that he did not design to speak with disrespect of the temple, or the holy places of their worship. He therefore expresses his belief in the divine appointment of both the tabernacle (ver. 44 — 46) and of the temple (ver. 47). IT According to the fashion, &c According to the pattern that was shown to him, by which it was to be made. Ex. xxv. 9. 40; xxvi. 30. As God showed him a pattern, it proved that the tabernacle had his sanction. Against that Stephen did not intend to speak.

45. Our fathers that came after. None of the generation that came out of Egypt were permitted to enter into the land of Canaan on account of their rebellion, except Caleb and Joshua. Num. xiv. 22 — 24; xxxii. 11, 12. Hence it is said that their fathers who came after, i. e. after the generation when the tabernacle was built. The Greek, however, here means, properly, " which also our lathers, having received, brought," &c. The sense is not materially different. Stephen means that it was not brought in bv that generation, but by the next. IT With Jesus. This should have been rendered " with Jorhua." Jem* is the Greek mode of writing the name Joshua. But the Hebrew name should by all means have been retained here, as also in Heb. iv. 8. 1T Into Vie possession of the Gentiles. Into the land possessed Inj the Gentile?, that is, into the promised land then occupied by he Canaanites, &c. IT Whom God, &c. That is, he continued to drive them out until the time of David, when they were

face of our fathers, unto the days of David,

4G Who found favour d before God, and desired ' to find a tabernacle for the God of Jacob.

17 But Solomon' built him an house.

48 Howbeit, « the Most High

completely expelled. Or it may mean that the tabernacle was in the possession of the Jews, and was the appointed place of worship, until the time of David, who desired to build him a temple. The Greek is ambiguous. The connexion favours the latter interpretation.

46. Who found favour, &c. That is, God granted him great prosperity, and delivered him from his enemies. IT To find a tabernacle. To prepare a perma.- nenl dwelling-place for the ark, and for the visible symbols of the divine presence. Hitherto the ark had been kept in the tabernacle, and had been borne about from place to place. David sought to build an house that should be permanent, where the ark might be deposited. 2 Sam. vii. 1 Chron. xxii. 7.

47. But Solomon, &c. Built the temple. David was not permitted to do it because he had been a man of war. 1 Chron. xxii. 8. David prepared the principal materials for the temple, but Solomon built it. 1 Chron. xxii. Comp. 1 Kings vi.

48. Howbe.it. But. Why Stephen added this, is not very clear. He was charged with speaking against the temple. He had now shown that he had due veneration for it, by his declaring that it had been built by the command of God. But he now adds, that God does not need such a temple. Heaven is his throne; the uni verse his dwelling-place; and therefore this temple might be destroyed. A new, glorious truth was to be revealed to mankind, that God was not confined in his worship to any age, or people, or nation. In entire consistency, therefore, with all proper respect for the temple at Jerusalem, it might be maintained that the lime would come when that temple would be destroyed, and when God might be worshipped by all nations. IT The Most High. God. This sentiment was expressed by Solomon when the temple was dedicated. 1 Kings viii. 27. 1T As saith the prophet. Isa. lxvi. 1,2. The place is not literally quoted, but the sense is given.

dwelleth not in temples made with hands; as saith the prophet,

49 Heaven ° is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest?

50 Hath not my hand made all these things 1

49. Heaven is my throne. See Note, Matt. v. 34. IT Earth is my footstool. Note, Matt. v. 35. f What' house, <fcc. What house or temple can be large or magnificent enough lor the dwelling of Him who made all things? 11 The place of my rf-sl. My home, my abode, my fixed Beat or habitation. Comp. Ps. xcv. 11.

51. Ye sliif-necked. The discourse of Stephen has every appearanee of having been interrupted by the clamours and opposition of the sanhedrim. This verse has no immediate connexion with that which precedes; and appears to have been spo- Ken in the midst of much opposition and clamour. If we may conjecture in this esse, it would seem that the Jaws saw the drift of his argument; that they interrupted him; and that when the tumult had somewhat subsided, he addressed them in the language of this verse, showing them that they sustained a character precisely similar to their rebellious fathers. The word stiff-necked is often used in the Old Testament. Ex. xxxii. 9; xxxiii. 3. 5; xxxiv. 9. Deut. ix. 6. 13; x. 16, &c. It is a figurative expression taken from oxen that were refractory, and that would not submit to be yoked. Applied to men, it means that they were stubborn, contumacious, and unwilling to submit to the restraints of law. ^ Uncircumcised in heart. Circumcision was a sign of being a Jew — of acknowledging the authority of the laws of Moses. It was also emblematic of purity, and of submission to the law of God. The expression uncircumcised in heart denotes those who were not willing to acknowledge that law, and submit to it. They had hearts filled uiih vicious and unsubdued affections and desires. IT And ears. That, is, who are unwilling to hear what God says. Comp. Lev. xx vi. 41. Jer. ix. 2f>. Notes on Rom. ii. 28, 29. IT Resist the Holy Ghost. You oppose the message which is brought to you by the authority of God, and the in epirati'on of his Spirit. The message

cumcised c in heart and ears, ye do always resist the Holy Ghost: a:> your fathers did, so do ye.

52 Which d of the prophets have not your fathers persecuted? And they have slain them which shewed before of the coming of the Just * One, of whom ye have been now the betrayers and murderers.

53 Who have received the law

brought by Moses; by the prophets; by the Saviour; and by the apostles — all by the infallible direction of the Holy Ghost — they and their fathers opposed. Ii As your fathers did, &c. As he had specified in ver. 27. 35. 39—43.

52. Which of the prophets, &c. The interrogative form here is a strong mode of saying that they had persecuted ull the prophets. It was the characteristic of the nation to persecute the messengers of God. This is not to be taken as literally and universally true; but it was a general truth; it was the national characteristic. See Notes, Matt. xxi. 33 — 40; xxiii. 29 — 35 IT Arid they have dairi them, &c. That is, they have slain the prophets, whose main message was that the Messiah was to come. It was a great aggravation of their offence, that they put to death the messengers which foretold the greatest blessing that the nation could receive. IT The Just One. The Messiah. See Note, ch. iii. 14. If Of whom ye, &c. You thus show that you resemble those who rejected and put to death the prophets. You have even gone beyond them in guilt, because you have put the Mes- Biah himself to death. IT The betrayers. They are called betrayers here because they employed Judas to betray him— agreeable to the maxim in law, He who does any thing by another, is held to have done it himself.

53. Who have received the law. The law of Moses, given on mount Sinai. If By the disposition of angels. There has been much diversity of opinion in regard word translated disposition does not elsewhere occur in the New Testament. It properly means the constituting or arranging of an armv; disposing it into ranks and proper divisions. Hence it has been supposed to mean that the law was given amidst the various ranks of angels, being present to witness its promulgation. Others suppose that the angels were employed as by ° the disposition of angels, and have not kept it.

54 When they heard these things, 'they were cut to the heart, and they gnashed on him with iheir teeth.

55 But he, being c full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,

agents ul instruments to communicate the law. All that the expression fairly implies is the former; thai the law was given amidst the attending ranks of angels, as if they were summoned to witness the pomp and ceremony of giving law to an entire people, and through them to an entire world. It should he added, moreover, that the Jews applied the word angels to any of the messengers of God; to hre, and tempest, and wind, <fec. And all that Stephen means here, may be to express the common Jewish opinion, that God was attended on this occasion by the heavenly hosts; and by the symbols of his presence, the fire, and smoke, and tempest. Comp. Ps. civ. 4; lxviii. 17. Other places declare that the law was spoken by an angel, one eminent above all attending angels, the peculiar messenger of God. See Note on ver. 38. It is plain that Stephen spoke only the common sentiment of the Jews. Thus Herod is introduced by Josephus (Antiq. b. xv. ch. v. $ 3) as saying, " We have learned from God the most excellent of our doctrines, and the most holy part of our law by a?igels," &c. In the eyes of the Jews, it justly gave increased majesty and solemnity to the law, that it had been given in so grand and imposing circumstances. And it greatly aggravated their guilt, that notwithstanding this, they had not kept it

54. They were cut to the heart. They were exceedingly enraged and indignant The whole course of the speech had been such as to excite their anger, and now thev could restrain themselves no longer. % They gnashed on him, &c. Expressive of the bitterness and malignity of their feeling.

55. Full of the Holy Ghost. See Note, ch. ii. 4. IT Looked up s'cadfastly. Fixed his eyes intentlv on heaven. Foreseeing his danger; and the effect his speech had produced — seeing that there was no safely in the great council of the nation, and no prospect of justice at their hands, he cast his ey<?s to heaven and sought protec-

5G And said, Behold, I see the d heavens opened, and ' the Son of man standing on the right hand of

57 Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord,

58 And eastern out of the city, and stoned Mm: and the witnesses

tion there. — When dangers threaten us, our hope of safely lies in heaven. When men threaten our persons, reputation, or lives, it becomes us to fix our eyes on the heavenly world; and we shall not look in vain. IF And saw the glory of God. This phrase is commonly used to denote the visible symbols of God. It means some magnificent representation; a splendour, or light, that is the appropriate exhibition of the presence of God. Matt. xvi. 27; xxiv. 30. Note, Luke ii. 9. In the case of Stephen there is every indication of a vision, or supernatural representation of the heavenly objects; something in advance of mere faith, such as dying Christians now have. What was its precise nature, we have no means of ascertaining. Objects were often represented to prophets by visions; and probably something similar is intended here. It was such an elevation of view, such a representation of truth, and of the glory of God, as to be denoted by the word see; though it is not to be maintained that Stephen really saw the Saviour with the bodily eye. 1T On the right hand of God. That is, exalted to a place of honour and power in the heavens. Note, Markxxvi. 64. Acts ii. 25.

56. I saw the heavens opened. A figurative expression, denoting that he was permitted to see into heaven, or to see what was there, as if the firmament was divided, and the eye was permitted to penetrate the eternal world. Comp. Ezek. i. I.

57. Then they cried, out. That is, probably, the people, not the members of the council. It is evident he was put to death in a popular tumult. They had charged him with blasphemy; and they regarded what he had now said as full proof of it. V And stojrped their ears. That thev might hear no more blasphemy. 1T With, one accord. In a tumult; unitedly.

58. And cast him out of the city. This was in accordance with the usual custom. In Lev. xxiv. 1 L, it was directed to bring forth him that had cursed without the

* laid down their clothes at a young

59 And they stoned Stephen,

camp; and it was not usual, the Jewish writers inform us, to stone in the presence of the sanhedrim. Though this was a popular tumult, and Stephen was condemned without the regular process of trial, yet some of the forms of law were observed, and he was stoned in the manner directed in the case of blasphemers. IT And stoned him. This was the punishment appointed in the case of blasphemy. Lev. xxiv. 16. Note, John x. 31. IT And the witnesses. That is, the false witnesses who bore testimony against him. ch. vi. 13. It was directed in the law (Deut. xvii. 7) that the witnesses in the case should be first in executing the sentence ol the law. This was done to prevent false accusations by the prospect that they must be employed as executioners. After they had commenced the process of execution, all the people joined in it. Deut. xvii. 7. Lev. xxiv. 16. IT Laid down their clothes. Their outer garments. They were accustomed to lay these aside when they ran or worked. Note, Matt. v. 40. IF At a young man's feet, &c. That is, they procured him to take care of their garments. This is mentioned solely because Said, or Paul, afterwards became so celebrated, first as a persecutor, and then an apostle. His whole heart was in this persecution of Stephen; and he himself afterwards alluded to this circumstance as an evidence of his sinfulness in persecuting the Lord Jesus. Acts xxii. 20.

59. Calling upon God. The. word God is not in the original, and should not have been in the translation. It is in none of the ancient MSS. or versions. It should have been rendered, They stoned Stephen, invoking, or calling upon, and saying, Lord Jesus, &c. That is, he was engaged in prayer to the Lord Jesus. The word is used to express prayer in the following, among other places: 2 Cor. i. 23, •' I call God to witness." 1 Pet. i. 17, "And if ye call on the Father," &c. Acts ii. 21, "Whosoever shall call on the name of the Lord," &c. ix. 14; xxii. 16. Rom. x. 12, 13, 14. This was, therefore, an act of worship; a solemn invocation of the Lord Jesus, in the most interesting circumstances in which a man can be placed — in his dying moments. And this shows that it is right to worship the Lord Jesus, and to pray to him. For if Stephen was inspires, it settles the question. The ex-

calling upon God, and saying, Lord Jesus, receive ° my spirit!

GO And he kneeled down, and ample of an inspired man in such circumstances, is a safe and correct example. If it should be said that the inspiration of Stephen cannot be made out, yet the inspiration of Luke, who has recorded it, will not be called in question. Then tho following circumstances show that he, an inspired man, regarded it as right, and as a proper example to be followed. (1.) He has recorded it without the slightest expression of an opinion that it was improper. On the contrary, there is every evidence that he regarded the conduct of Stephen in this case as right and praiseworthy. There is, therefore, this attestation to its propriety. (2.) The Spirit that inspired Luke knew what use would be made of this case. He knew that it would be used as an example, and as an evidence that it was right to worship the Lord Jesus. It is one of the cases which has been used to perpetuate the worship of the Lord Jesus in every age. If it was wrong, it is inconceivable that it should be recorded without some expression of disapprobation. (3.) The case is strikingly similar to that recorded in John xx. 28, where Thomas offered worship to the Lord Jesus, as his God, without reproof. If Thomas did it in the presence of the Saviour without reproof, it was right. If Stephen did it without any expression of disapprobation from the inspired historian, it was right. (4.) These examples were used to encourage Christians and Christian martvrs to offer homage to Jesua Christ. Thus Pliny, writing to the emperor Trajan, and giving an account of the Christians in Bythinia, says, that they were accustomed to meet and sing hymns to Christ as to God. (Lardner.) (5.) It is worthy of remark, that Stephen in his death offered the same act of homage to Christ, that Christ himself did to the Father, when he died. Luke xxiii. 46, From all these considerations, it follows that the Lord Jesus is an object of worship; that in most solemn circumstances it is proper to call upon him, to worship him, and to commit our dearest interests to his hands. If this may be done, he is divine. IT Re ceive my spirit. That is, receive it to thyself; take it to thine abode in heaven.

60. And he kneeled dorm. This seems to have been a voluntary kneeling; a placing himself in this position for the purpose of prayer, choosing to die in this

cried with a loud voice, Lord, lay a not this sin to their charge! And when he had said this, he fell asleep.

attitude. ^ Lord. That is, Lord Jesus. Note, ch. i. 24. IF Lay not, &c. Forgive them. This passage strikingly resembles the dying prayer of the Lord Jesus. Luke xxiii. 31. Nothing but the Christian religion will enable a man to utter this passage in his dying moments. IT He fell asleep. This is the usual mode of expressing the death of saints in the Bible. It is an expression indicating, (1.) The peacefulness of their death, compared with the alarm of sinners; (2.) The hope of a resurrection; as we retire to sleep with the hope of again awaking to the duties and enjoyments of life. See John xi. 11, 12. 1 Cor. xi. 30; xv. 51. 1 Thess. iv. 14; v. 10. Matt. ix. 24.

In view of the death of this first Christian martyr, we may remark,

2. It is peculiarly proper to do it in afflictions, and in the prospect of death. Heb. iv. 15.

3. Sustaining grace will be derived in trials chiefly from a view of the Lord Jesus. If we can look to him as our Saviour, see him to be exalted to deliver us, and truly commit our souls to him, we shall find the grace which we shall need in our afflictions.

4. We should have such confidence in him, as to enable us to commit ourselves to him at any time. To do this, we should live a life of faith. In health, and youth, and strength, we should seek him as our first and best friend.

5. While we are in health, we should prepare to die. What an unfit place for preparation for death would have been the situation of Stephen! How impossible then would it have been to have made preparation! Yet the dying bed is often a place as unfit to prepare as were the circumstances of Stephen. When racked with pain when faint and feeble, when the mind is indisposed to thought, or when it raves in the wildness of delirium, what an unfit place is this to prepare to die. I have seen many dying beds; I have seen many in all stages of their last sickness; but never have I yet seen a dying bed which seemed to me to be a proper place to make preparation for eternity.

A ND Saul * was consenting unto -^- his death. And at that time there was a great persecution against

like that of Stephen, when compared with the alarms and anguish of a sinner! One moment of such peace in that trying time, is better than all the pleasures and honours which the world can bestow. And to obtain such peace, the dying sinner would be willing to give all tho wealth of the Indies, and all the crowns of the earth. So may I die — and so may all my readers — enabled, like this dying - martyr, to commit my departing spirit to the sure keeping of the great Redeemer! When we take a parting view of the world; when our eyes shall be turned for the last time to take a look of friends and relatives; and when the darkness of death shall begin to come around us; then may we be enabled to cast the eye of faiih to the heavens, and say, ' Lord Jesus, receive our spirits;' and. thus fall asleep, peaceful in death, in the hope of the resurrection of the just.

1. And Saul was consenting, &c. Was pleased with his being put to death, and approved it. Comp. ch. xxii. 20. This part of the verse should have been connected with the previous chapter. IT At. that time. That is, immediately following the death of Stephen. The persecution arose on account of Stephen, ch. xi. 19. The tumult did not subside when Stephen was killed. Their anger continued to be excited against all Christians. They had become so imbittered by the zeal and success of the apostles, and by their frequent charges of murder in putting the Son of God to death, that they resolved at once to put a period to their progress and success. This was the first persecution against Christians; the first in a series that terminated only when the religion which they wished to destroy was fully established on the ruins of both Judaism and Paganism. IT The church. The collection of Christians which were now organized into a church. The church at Jerusalem was the first that was collected. IT All scattered. That is, the great mass of Christians. 1F The region* of Judea, &c. See Note, Matt. ii. 22 IF Except the apostles. Probably the other Christians fled from fear. Why the apofitles, who were particularly in danger, did not flee also, is not stated by the historian. Having been, however, more fully in-

the church which was at Jerusalem; and they were all scattered a abroad throughout the regions of Judea and Samaria, except the apostles.

2 And devout men carried Stephen to his burial, and made great lamentation over him.

3 As for Saul, he b made havoc of the church, entering into every house; and haling men and women, committed them to prison.

4 Therefore they that were scattered abroad, went every where preaching the word.

structed than the others, and having been taught their duty by the example and teaching of the Saviour, they resolved, it seems, to remain and brave the fury of the persecutors. For them to 'have fled then would have exposed them, as leaders and founders of the new religion, to the charge of timidity and weakness. They therefore resolved to remain in the midst of their persecutors; and a merciful Providence watched over them, and defended them from harm. The dispersion extended not only to Judea and Samaria, but those who fled carried the gospel also to Phenice, and Cyprus, and Antioch. ch. xi. 19. There was a reason why this was permitted. The early converts were Jews. They had strong feelings of attachment to' the city of Jerusalem, to the temple, and to the" land of their fathers. Yet it was the design of the Lord Jesus that the gospel should be preached every where. To accomplish this, he suffered a persecution to rage; and they were scattered abroad, and bore his gospel to other cities and lands. Good thus came out of evil; and the first persecution resulted, as all others have done, in advancing the cause which was intended to be destroyed.

2. And devout men. Religious men. The word used here does not imply of necessity that, they were Christians. There mignt hare been Jews who did not approve the popular tumult, and the murder of Stephen, and who gave him a decent burial. Joseph of Arimathea, and Nicodemus, both Jews, thus gave to the Lord Jesus a decent burial. John xix. 38, 39. H Carried Stephen. The word translated carried, means properly to collect, as fruits, &c. Then it is applied to all the preparations necessarv for fitting a dead body for burial, as collecting, or confining it by bandages, with spices, &c. V And made great lamentation. This was iisual among the Jews at a funeral. See Note, Matt. ix. 23.

3. As for Saul. But Saul. He had no concern in the pious attentions shown to Stephen, but engaged with zeal in the work of persecution. IT He made havoc.

ix»ft*ivtTo. This word is commonly applied to wild beasts, to lions, wolves, &-c and denotes the devastations which they commit. Saul raged against the church like a wild beast — a strong expression, denoting the zeal and fury with which he engaged in persecution. 11 Entering into every house. To search for those who were suspected of being Christians. IT Haling. Dragging, or compelling them. IT Committed them to prison. The sanhedrim had not power to put them to death. John xviii. 31. But they had power to imprison; and they resolved, it seems, to exercise this power to the utmost. Paul frequently refers to his zeal in persecuting the church. Acts xxvi. 10, 11. Gal. t. 13. — It may be remarked here that there never was a persecution commenced with more flattering prospects to the persecutors. Saul, the principal agent, was young, zealous, learned, and clothed with power. He showed afterwards that he had talents fitted for any station; and zeal that tired with no exertion, and that was appalled by no obstacle. With this talent he entered on his work. Christians were few and feeble. They were scattered and unarmed. They were unprotected by any civil power, and exposed, therefore, to the full blaze and rage of persecution. That the church was not destroyed, was owing to the protection of God— a protection that not only secured its existence, but which extended its influence and power by means of this very persecution far abroad on the earth.

4. Went every where. That is, they travelled through the various regions where they were scattered. In all plaeea to which they came, they preached the word. IT Preaching the word. Greek, Evangelizing, or announcing the good news of the message of mercy, or the word of God. It is not the usual word which is rendered preach, but means simply announcing the good news of salvation. There is no evidence, nor is there any probability, that all these persons were ordained to preach. They were manifestly common Christians who were scat- 1 tered by the persecution; and the mean'

5 Then Philip a went down to ♦he cit}- of Samaria, and preached Christ unto them.

that they communicated to their icllow-men in conversation, wherever they met them; and probably in the sy- s, where all Jews had a right to the glad tidings that the Messiah had come. It is not said that they set themselves up for public teachers; or that they administered baptism; or that they (bunded churches: but they proclaimed every where the news that a Saviour had come. Their hearts were full of it. Out of the abundance of the heart the mouth speaks; and they made the truth known to all whom they met. — We may learn from this, (1.) That persecution tends to promote the very thing which it would destroy. (2.) That one of the best means to make Christians active and zealous is to persecute them. (3.) That it is right for all Christians to make known the truths of the gospel. When the heart is full, the lips will speak; and there is no more impropriety in their speaking of redemption than of any thing else. (4.) It should be the great object of all Christians to make tiie Saviour known every inhere. By their lives, conversation, and pious exhortations and entreaties, they should beseech dying sinners to be reconciled to God. And especially should this be done when they are travelling. Christians when away from home seem almost to imagine that they lay aside the obligations of religion. But the example of Christ and his early disciples has taught us that this is the very time to attempt to do good.

5. Then Philip. One of the seven deacons, ch. vi. 5. He is afterwards called the Evangelist. Acts xxi. S- H The city of Samaria. This does not mean a city whose name was Samaria, for no such city at that time existed. Samaria was a

Matt. ii. 22. The ancient city Samaria, the capital of that region, had been destroyed by IPjrcanus, so completely as to leave no vestige of it remaining; and he " took away," says Josephus, " the very marks that there had ever been such a city there." (Antiq. b. xiii. ch. x. $ 3.) Herod the Great afterwards built a city on this site, and called it Sebaste, i. e. AuguMa, in honour of the emperor Augustus. (Jos. Antiq. b. xv. ch. viii. § 5.) Perhaps this city is intended, as being the principal city of Samaria; or possibly Syi>hqr, another city where the gosoel had

6 And the people with one accord * gave heed unto those things which Philip spake, hearing, ■ and

been before preached by the Saviour himself. John iv. 11 And preached Christ. Preached that the Messiah had come, and made known his doctrines. The Bam i truths had been before stated in Samaria by the Saviour himself (John iv.); and this was doubtless one of the reasons why they so gladly now received the word of God. The field had been prepared by tho Lord Jesus; and he had said that it was white for the harvest (John iv. 35); and into that field Philip now entered, and was signally blessed. His coming was attended with a remarkable revival of re ligion. The word translated preach here is not that which is used in the previous verse. This denotes to proclaim as a crier, and is commonly employed to denote the preaching of the gospel, so called. Mark v. 20; vii. 36. Luke viii. 39. Matt. xxiv. 14. Acts x. 42. Rom. x. 15. 1 Cor. ix. 27; xv. 12. 2 Tim. iv. 2. It has been argued that because Philip is said thus to have preached to the Samaritans, that therefore all deacons have a right to preach or that they are, under the New Testament eco-! nomy, an order of ministers. But this is! by no means clear. For, (1.) It is not evi I dent, nor can it be shown, that the other J deacons (ch. vi) ever preached. There is no record of their doing so; and the narrative would lead us to suppose that they did not. (2.) They were appointed for a very different purpose (ch. vi. 1 — 5); and it is fair to suppose that as deacons, they confined themselves to the design of their appointment. (3.) It is not said that Philip preached in virtue of his being a deaccn. From any thing in this place, it wot Id seem that he preached as the other Christians did — wherever he was. (1.) But elsewhere an express distinction is made between Philip and the others. A new appellation is given him, and he is expressly called the Evangelist. Acts xxi, 8. From this, it seems that h? preached, not liscause he was a deacon, but because he had received a special appointment to this business as an evangelist. (5.) This same office, or rank of Christian teachers, is expressly recognised elsewhere. Eph iv. 11. All these considerations show that there is not in the sacred Scriptures an order of ministers appointed to preach as deacons. 6. Wi i h one accord. Unitedlv. or with one mind. Great multitudes of them did it. IT Gave heH Pnid attention to; env

7 For a unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, b and that were lame, c were healed.

8 And there was great joy in that city.

9 But there was a certain man

8. And (here was great joy. This joy arose, (1.) From the fact that so many persons, before sick and afflicted, were restored to health. (2.) From the conversion of individuals to Christ. The tendency of religion is to produce joy. (3.) From the mutual joy of families and friends, that their friends were converted. The tendency of a revival of religion is thus to produce great joy.

9. But there was a certain man called Simon. The Fathers have written much respecting this man, and have given strange accounts of him; but nothing more is certainly known of him than is stated in this place. Rosenmueller and Kuinoel suppose him to have been a Simon mentioned by Josephus (Ar.tiq. b. xx. ch. vii. § 2), who was born in Cyprus. He was a magician, and was employed by Felix to persuade Drusilla to forsake her husband Azizus, and to marry Felix. But it is not very probable that this was the same person. (See Note in Whiston's Josephus.) Simon Magus was probably a Jew or a Samaritan, who had addicted himself to the arts of magic, and who was much celebrated for it. He had studied philosophy in Alexandria in Egypt (Mosheim, i. p. 113, 114, Murdoch's translation), and then lived at Samaria. After he was cut oil from the hope of adding to his other powers the power of working miracles, the fathers say that he fell into many errors, and became the founder of the sect of the Simonians. They accused him of affirming that he came down as the Father in respect to the Samaiitans; the Son in respect to the Jews; and the Holy Spirit n respect to the Gentiles. He did not acknowledge Christ to be the Son of God, but a rival, and pretended himself to be C'irist. He rejected the law of Moses. Many other things are called Simon, which beforetime in the same city used sorcery, d and bewitched the people of Samaria, giving out e that himself was somo great one:

10 To whom f they all gave heed, from the least to the greatest, saying, This man is the great power cf

affirmed of him, which rest on doubtful authority. He seems to have become an enemy to Christianity; though he was willing then to avail himself of some of its doctrines in order to advance his own interests. The account that lie came to a tragical death in Rome; that he was honoured as a deity by the Roman senate; and that a statue was erected to his memory in the isle of Tiber, is now generally rejected. His end is not known. (See Calmet, art. Simon Magus, and Mosheim, i. p. 114, Note.) 11 Beforetime. The practice of magic, or sorcery, was common at that time, and in all the ancient nations. 1T Used sorcery. Greek, pxyijuv. Exercising the arts of the Magi, or Magicians; hence the name Simon Magus. See Note, Matt. ii. 1. The ancient Magi had their rise in Persia, and were at first addicted to the study of philosophy, astronomy, medicine, &c. This name came afterwards to signify those who made use of the knowledge of these arts for the pur> pose of imposing on mankind — astrologers, soothsayers, necromancers, fortunetellers, &c. Such persons pretended to predict future events by the positions of the stars, and to cure diseases by incantations, &c. See Isa. ii. 6. See also Dan. i. 20; ii 2. It was expressly forbidden the Jews to consult such persons on pain of death. Lev. xix. 31; xx. 6. In these arts Simon had been eminently successful. IT And bewitched. This is an unhappy translation. The Greek means merely that he astonished or amazed the people, or confounded their judgment. The idea of bewitching them is not in the original. IT Giving out, &c. Saying, i. e. boasting. It was in this way, partly, that he so confounded them. Jugglers generally impose on people just in proportion to the extravagance and folly of their pretensions. The same remark may be made of quark doctors, and of all persons who attempt to delude and impose on mankind.

10. The great power of God. Probably this means only that they believed that he was invested with the power of God,

11 And to him they had regard, because that of long time he had bewitched c them with sorceries.

12 But when they believed b Philip preaching- the things c concerning the kingdom of God, and the name of Jesus Christ, they were baptized, botli men and women.

13 Then Simon himself believed

13. Then Simon.,.believed also. That is, he believed that Jesus had wrought miracles, and was raised from the dead, &c. All this he could believe in entire consistency with his own notions of the power of magic; and all that the connexion requires us to suppose is that he believed this — that Jesus had power of working miracles, &C.; and as he purposed to turn this to his own account, he was willing to profess himself to be his follower. It might have injured his popularity, moreover, if he had taken a stand when so many were professing to become Christians. — Men often profess religion because, if they do not, they fear they will lose their influence, and be left with the ungodly. That Simon was not a real Christian is apparent from the whole narrative, ver. 18. 21 — 23. M And when he was baptized. He was admitted to a profession of religion in the same way as the others. Philip did not pretend to know the heart; and Simon was admitted because he professed his belief. This is all the evidence that ministers can have, and it is no wonder, that they, as well as Philip, are often deceived. The reasons which influenced Simon to make a profession of religion, seem to have been these: (1.) An impression that Christianity was true. He seems to have been convinced of this by the miracles of Philip. (2.) The fact that many others were becoming Christians; and he went in with the multitude. This is often the case in revivals of religion. (3.) He had no religion; but it is clear (ver. 20, 21) that he was willing to make use of Christianity to advance his own power, influence, and popularity — a thing which multitudes of men of the same mind with Simon Magus have been willing since to do. 1T And continued, &c. It was customary and natural for the disciple? to remain with their teachers. See ch. ii 42. If And wondered. This is the same word that is translated bewitched in ver 9. 11. It means that he was amazed

also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles ' and signs which were done.

14 Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John:

that Philip could really perform so much greater miracles than he had even pretended to. — Hypocrites will sometimes be greatly attentive to the external duties of religion, and will be greatly surprised at what is done by God for the salvation of sinners. IT Miracles and signs. Greek, Signs and great powers, or great miracles. That is, so much greater than he pretended to be able to perform.

14. They sent. That is, the apostles deputed two of their number. This shows conclusively that there was no chief or ruler among them. They acted as being equal in authority. The reason why they sent them was, probably, that there would be a demand for more labour than Philip could render; a church was to be founded, which required their presence; and it was important that they should be present to organize it, and to build it up. The harvest had occurred in Samaria, of which the Saviour spoke (John iv. 35), and it was proper that they should enter into it. — In times of revival there is often more to be done than can be done by the regular pastor of a people, and it is proper that he should be aided from abroad. II Peter. This shows that Peter had no such authority and primacy as the Roman Catholics claim for him. He exercised no authority of sending others, but was himself sent. He was appointed by On ir united voice, instead of claiming the power himself of directing them. IT And John. Peter was ardent, bold, zealous, rash; John was mild, gentle, tender, persuasive. There was wisdom in uniting them in this work, as the talents of both were needed; and the excellencies in the character of the one would compensate for the defects of the other. It is observable that the apostles sent two together, as the Saviour had himself done. See Note, Mark vi. 7. The reasons why this additional aid was sent to Samaria were probably these: (1.) IV) assist Philip in a great work — in the harvest which he was there collecting. (2.) To give the sanction of the authority of *Jie apostles to

15 Who, when they were come down, prayed for them, that they might receive the Holy Ghost:

16 For as yet a he was fallen upon none of them; only they were b baptized in the name of the Lord Jesus.

what he was doing. (3.) To confer on the converts the gift of the Holy Ghost, ver. 17.

15. Were come down. To Samaria. Jerusalem was generally represented as up, or higher than the rest of the land. Matt, xx 18. John vii. 8. IT Prayed for them. They sought at the hand of God ihe extraordinary communications of the Holy Spirit. They did not even pretend to have the power of doing it without the aid of God. 1T Thai they might receive the Holy Ghost. The main question here is, what was meant, by the Holy Ghost? In ver. 20, it is called " the gift of God." The following remarks may make this plain. (1.) It was not that gift of the Holy Ghost by which the soul is converted, or renewed, for they had this when they believed, ver. 6. "Every where the conversion of the sinner is traced to his influence. Comp. John i. 13. (2.) It was not the ordinary influences of the Spirit by which the soul is sanctified; for sanctincation is a progressive work, and this was sudden: sanctification is shown by the general tenor of the life; this was sudden and striking. (3.) It was something that was discernible by external effects; for Simon saw (ver. 18), that this was done by the laying on of hands. (4.) The phrase ' the gift of the Holy Ghost,' and ' the descent of the Holy Ghost,' signified not merely his ordinary influences in converting sinners, but those extraordinary influences that attended the first preaching of the gospel — the power of speaking with new tongues (ch. ii.), the power of working miracles, &c. Acts xix. 6. (5.) This is fur' her clear from the fact that Simon wished Jo purchase this power, evidently to keep up his influence among the people, and to retain his ascendency as a juggler and sorcerer. But surely, Simon would not wish to purchase the converting and sanctifying influences of the Holy Spirit; it was the power of working miracles. These things make it clear that by the gift of the Holy Spirit here is meant the power of speaking with new tongues (comp. 1 Cor. xiv.) and the power of miracles And it is further clear

17 Then laid e they their hands on them, and they received the Holy Ghost.

18 And when Simon saw, that through laying on of the apostles' hands the Holy Ghost was given, he offered them,d money,