Atos 7
A.T. Robertson · Citado em PreceptAustin
Atos 7
Robertson says essentially the same thing as Kent - It is possible (Hackett, Felten) that Abraham is mentioned first in Gen. 11:26 because he became the most prominent and was really younger than Haran his brother who died before the first migration who was really sixty years older than Abraham. According to this view Terah was 130 years old at the birth of Abraham, leaving Abraham 75 at the death of Terah (205). Thomas
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Robertson - Pharaoh is not a name, but a title, the Egyptian perāā meaning great house. And he made him governor (hegeomai) over Egypt and all his household - The result of God's favor and Joseph's interpretation of Pharaoh's divinely inspired dreams resulted in promotion to governor over Egypt. Governor (hegeomai) means leader, leading man. Acts 7:11 "Now a famine came over all Egypt and Canaan, and great affliction with it, and our fathers could find no food. (NASB: Lockman) KJV Acts 7:11 Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance. Ge 41:54-57; 43:1; 45:5,6,11; 47:13-15; Ps 105:16 Acts 7 Resources - Multiple Sermons and Commentaries GOD'S SOVEREIGNTY BRINGS FAMINE Now a famine (limos) came over all Egypt and Canaan - Yes the famine "came over" but it was not "Mother Nature," but "Father God!" This is a clear manifestation of the sovereign hand of God orchestrating events to ultimately cause all things to work together for good And great affliction (see thlipsis above) with it and our fathers could find no food - Stephen uses "Our fathers" (not "your" fathers) identifying with his Jewish brethren. Food is chortasma (from chortazo - to feed with grass; used only here) which is sustenance, nourishment, food for people and fodder for flocks (used in the Lxx of fodder for the brother's donkeys in Gen 42:27, 43:24). Could find (2147) (heurisko) means to find after searching or seeking. Heurisko is in the dramatic imperfect tense picturing them as looking for food here and there, over and over but absolutely no success. The covenant promises were on the verge of dying out with the death of the covenant people. But God was backing them up against the wall so to speak to force them out of the promised land and into the pagan land of Egypt. Although it did not look like it, clearly God was showing His faithfulness to the Abrahamic covenant, as Jacob and his sons would soon discover. Famine did not signal failure of the covenant! NET Note on our fathers - Stephen spoke of "our" ancestors (Greek "fathers") in an inclusive sense throughout the speech until his rebuke in Acts 7:51+, where the nation does what "your" ancestors did, at which point an exclusive pronoun is used. This serves to emphasize the rebuke. Acts 7:12 "But when Jacob heard that there was grain in Egypt, he sent our fathers there the first time. (NASB: Lockman) KJV Acts 7:12 But when Jacob heard that there was corn in Egypt, he sent out our fathers first. Ge 42:1-24; 43:2 Acts 7 Resources - Multiple Sermons and Commentaries THE DELIVERER IS VEILED TO HIS BRETHREN But when Jacob heard that there was grain in Egypt (see Ge 41:54, 57; 42:2, 5) - It was no accident that Jacob heard there was grain in Egypt, just as it was no accident that there was grain in Egypt!
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Robertson - Pharaoh required the Israelites to expose their children to death, a possible practice done voluntarily in heathen China and by heathen in so-called Christian lands. But the Israelites fought against such an iniquity. Exodus records Pharaoh's solution to the "the Jewish question" - drown the male babies in he Nile (where there were also crocodiles!) which functioned much like Hitler's gas chambers... 15Then the king of Egypt spoke to the Hebrew midwives, one of whom was named Shiphrah and the other was named Puah; 16 and he said, “When you are helping the Hebrew women to give birth and see them upon the birthstool, if it is a son, then you shall put him to death; but if it is a daughter, then she shall live.” 17 But the midwives feared God, and did not do as the king of Egypt had commanded them, but let the boys live. 18So the king of Egypt called for the midwives and said to them, “Why have you done this thing, and let the boys live?” 19 The midwives said to Pharaoh, “Because the Hebrew women are not as the Egyptian women; for they are vigorous and give birth before the midwife can get to them.” 20So God was good to the midwives, and the people multiplied, and became very mighty. 21 Because the midwives feared God, He established households for them. 22 Then Pharaoh commanded all his people, saying, “Every son who is born you are to cast into the Nile, and every daughter you are to keep alive.” Would (not) survive (2225)(zoogoneo compare zoogonos = life giving. From zoos = living + gegesthai = aorist middle infinitive of ginomai = to become, to come into existence) means to make alive or keep alive, to preserve alive. In short Acts 7:20 "It was at this time that Moses was born; and he was lovely in the sight of God, and he was nurtured three months in his father's home. (NASB: Lockman) KJV Acts 7:20 In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months: and was 1 Samuel 16:12; Heb 11:23 Acts 7 Resources - Multiple Sermons and Commentaries THE PROVIDENCE OF GOD IN SAVING THE NATION Recall that one of the accusations against Stephen is that "We have heard him speak blasphemous words against Moses" (Acts 6:11). He is speaking no blasphemous words in this section but is telling the truth, including the truth about how Israel rejected Moses. Stephen is setting the stage to remind the Sanhedrin of another rejection of one of Israel's saviors! His modus operandi is surely becoming clear to some of his Jewish hearers for he will culminate his story with rejection of their ultimate Savior. It was at this time that Moses was born; and he was lovely in the sight of God - God gives children and at this time created Moses who would be His instrument by which Israel would be delivered. It is interesting to note that Jewish writers embellished Moses’ beauty, even with such non-Biblical descriptions that the glory of this baby filled the entire room at birth! God is raising up His deliverer. God was with Moses from the very beginning. Time (2540)(kairos) means a point of time or period of time, frequently with the implication of being especially fit for something. It means a moment or period as especially appropriate. In context this was a dangerous time, a terrible "season," for if all male infants had been killed, the lineage of Israel would have died. This time sensitive description of Moses reminds me of Paul's word "in the fullness of time (chronos not kairos)" God sent His Son." (Gal 4:4) So at the right time in Exodus Moses was born, the deliver of Israel, the giver of the Law. In the NT Jesus was born, the Deliver of sinners, the Giver of grace, John writing "For of His (JESUS) fullness we have all received, and grace upon grace.For the Law was given through Moses; grace and truth were realized through Jesus Christ. (John 1:16-17) Lovely (791)(asteios from astu = city) means means "of the city," ("citified") with city manners and polish. Refined beauty. Here it means beautiful, well-formed, acceptable. Used in Acts 7:20 and Hebrews 11:23 and 3x in the Septuagint - Ex 2:2 (Hebrew tôv, "goodly, fair, beautiful,"; Lxx - asteios), Nu 22:32, Jdg 3:17. Zodhiates says that asteios refers to "One who dwells in a city and by consequence is well-bred, polite, eloquent, as the inhabitants of cities may be in comparison with those of the country. Used only of Moses, meaning elegant in external form (Acts 7:20; Heb. 11:23). The Greeks used to call the opposite of asteíos, the urban person, the agroíkos, the one who comes from agrós, field or country-side. Therefore, asteíos came to be assumed as one who is fair to look on and attractive, a suggestion of beauty but not generally of a high character. Asteíos may mean the same thing as hōraíos, fair or beautiful, but they reach that beauty by paths which are entirely different, resting as they do on different images. Asteíos belongs to art and to it are attributed the notions of neatness, symmetry, and elegance. Hōraíos receives its hour of beauty by nature which may be brief but which constitutes the season of highest perfection. (Complete Word Study Dictionary – New Testament) Gilbrant on asteios in Classical Greek - Asteios comes from the word astu, “town,” and means “that which pertains to the town”; however, this literal sense is conveyed by another term, astikos, in classical Greek (Liddell-Scott). Asteios functions in a sense other than literal. Since the “city” represents culture, asteios denotes that which is “refined” and hence “beautiful, pleasing, acceptable.” This can apply to people, words, objects, or ideas and can describe physical appearance or conduct. (Complete Biblical Library Greek-English Dictionary) Vincent on lovely in the sight of God - Literally, fair unto God: a Hebrew superlative. Compare Jonah 3:3: great unto God; A. V., exceeding great. Genesis 10:9, of Nimrod: a mighty hunter before the Lord. 2 Corinthians 10:4: mighty unto God; i.e., in God's sight. Asteios, fair (only here and Hebrews 11:23), is from ἄστυ, a town, and means originally town-bred; hence refined, elegant, comely. The word is used in the Septuagint of Moses (Exodus 2:2), and rendered goodly. The Jewish traditions extol Moses' beauty. Josephus says that those who met him, as he was carried along the streets, forgot their business and stood still to gaze at him. (Word Studies in the New Testament) And he was nurtured three months in his father's home - Gilbrant remarks that "The Bible shows God is always with those He plans to give opportunities for unusual service and God prepares them even from birth. God told Jeremiah, "Before I formed you in (your mother's) body, I knew you, and before you came out of (her) womb I sanctified you (set you apart for my service) and ordained you as a prophet to the nations" (Jeremiah 1:5, author's translation). John the Baptist was filled with the Holy Spirit even from his mother's womb (Luke 1:15).The parents of Moses were sensitive to God's will and carefully nourished him, keeping him hidden for 3 months. (Complete Biblical Library – Acts) The writer of Hebrews records By faith (THIS REFERS TO HIS MOTHER JOCHEBED'S FAITH) Moses, when he was born, was hidden for three months by his parents, because they saw he was a beautiful (asteios) child; and they were not afraid of the king’s edict. (Hebrews 11:23+) Stephen is summarizing Exodus 2 recounting a story every member of the Sanhedrin would have known, as he prepares to show them how their very own ancestors had rejected Moses, not once but twice.... Now a man from the house of Levi went and married a daughter of Levi (JOCHEBED - Ex 6:20, Nu 26:59). The woman conceived and bore a son; and when she saw that he was beautiful, (Heb tob/tov = pleasant, agreeable, good; Lxx = asteios) she hid him for three months. 3 But when she could hide him no longer, she got him a wicker basket (Heb = tebah = SAME WORD USED FOR NOAH'S ARK) and covered it over with tar and pitch. Then she put the child into it and set it among the reeds (pix) by the bank of the Nile (LIKE A MINIATURE ARK). 4 His sister stood at a distance to find out what would happen to him. 5 The daughter of Pharaoh came down to bathe at the Nile, with her maidens walking alongside the Nile; and she saw the basket among the reeds and sent her maid, and she brought it to her. 6 When she opened it, she saw the child, and behold, the boy was crying. And she had pity on him and said, “This is one of the Hebrews’ children.” 7 Then his sister said to Pharaoh’s daughter, “Shall I go and call a nurse for you from the Hebrew women that she may nurse the child for you?” (GOD'S PROVIDENCE) 8 Pharaoh’s daughter said to her, “Go ahead.” So the girl went and called the child’s mother. 9 Then Pharaoh’s daughter said to her, “Take this child away and nurse him for me and I will give you your wages.” So the woman took the child and nursed him. 10 The child grew, and she brought him to Pharaoh’s daughter and he became her son. And she named him Moses, and said, “Because I drew him out of the water.” (Ex 2:1-10) Acts 7:21 "And after he had been set outside, Pharaoh's daughter took him away and nurtured him as her own son. (NASB: Lockman) KJV Acts 7:21 And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son. NET Acts 7:21 and when he had been abandoned, Pharaoh's daughter adopted him and brought him up as her own son. after he had been set outside Ex 2:2-10; Dt 32:26 Acts 7 Resources - Multiple Sermons and Commentaries GOD'S PROVIDENTIAL PRESERVATION OF A PATRIARCH And after he had been set outside - That is after Moses had been abandoned in the Nile River among the reeds (Ex 2:3-4). Moses means "drawn out" and here we see that Israel's future delivered was himself delivered from the clutches of death. Pharaoh's daughter took him away and nurtured him as her own son (Ex 2:5-10) - Thus Pharaoh's daughter made Moses her own son. Josephus Antiquites 2, 9, 7 reports, that Pharaoh's daughter called him “a lad divine in form" (παῖς μορφῇ θεῖος). Who was Pharaoh's daughter? The Bible does not say but there is good historical evidence that her name was Hatshepsut, who eventually took the throne and reigned as Pharaoh over Egypt for almost 21 years (Wikipedia).
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Robertson - The priestly caste in Egypt was noted for their knowledge of science, astronomy, medicine, and mathematics. This reputation was proverbial (1 Kings 4:30). Modern discoveries have thrown much light on the ancient civilization of Egypt. Moses, like Paul, was a man of the schools. (Word Pictures in the New Testament) And he was a man of power in words and deeds - A man of powerful words and works. NET has "was powerful in his words and deeds." How interesting to read the contrasting description of Moses in Exodus 4:10 when he said "Please, Lord, I have never been eloquent, neither recently nor in time past, nor since You have spoken to Your servant; for I am slow of speech and slow of tongue." Perhaps Moses addressed Pharaoh through his brother Aaron, who was appointed to deliver the message (cf Ex 4:11-16). Stephen could hardly be accused of blaspheming Moses! (cf Acts 6:11+). One has to wonder whether this description by Stephen was an intentional allusion to Jesus. Why? Because in Luke 24:19 we read an identical description of Jesus - "And He said to them, “What things?” And they said to Him, “The things about Jesus the Nazarene, who was a prophet mighty in deed and word in the sight of God and all the people." Surely the Sanhedrin were aware of Jesus' reputation. Of power (mighty) (1415)(dunatos from dunamai = referring to power one has by virtue of inherent ability and resources; see study of dunamis) means powerful, able, strong. Luke uses dunatos in Acts 25:5 to describe "influential (dunatos) men." Dunatos is used of a Name of God "the Mighty One" (Lk 1:49). Paul used dunatos in 2 Cor 12:10 when he said "when I am weak then I am strong (dunatos)." Acts 7:23 "But when he was approaching the age of forty, it entered his mind to visit his brethren, the sons of Israel. (NASB: Lockman) KJV Acts 7:23 And when he was full forty years old, it came into his heart to visit his brethren the children of Israel. when Ex 2:11,12; Heb 11:24-26 it entered Ex 35:21,29; 1 Chr 29:17-19; 2 Chr 30:12; Ezra 1:1,5; 7:27; Pr 21:1; 2 Cor 8:16; Php 2:12,13; James 1:17; Rev 17:17 to visit Acts 15:36; Ex 4:18 Acts 7 Resources - Multiple Sermons and Commentaries A DIVINE THOUGHT IN A PAGAN MIND But when he was approaching the age of forty, it entered his mind to visit his brethren, the sons of Israel - His mind is more literally his heart (Greek is kardia = the "control center" of our being). Entered is anabaino literally speaks of upward movement, coming up, ascending and here is used figuratively of a thought "arising." Luke uses anabaino numerous times in Acts, most with the literal sense - Acts 1:13; Acts 2:34; Acts 3:1; Acts 7:23; Acts 8:31; Acts 8:39; Acts 10:4; Acts 10:9; Acts 11:2; Acts 15:2; Acts 18:22; Acts 20:11; Acts 21:12; Acts 21:15; Acts 21:31; Acts 24:11; Acts 25:1; Acts 25:9. This was certainly not a chance or random thought, but one placed in Moses' mind by God, the God who is behind the scenes and controls the scenes He is behind (sovereignty), at the same time mysteriously not violating the human will. It was time for his second 40 years of education, but this time not in a palace but a desert! Jewish tradition says that Moses took part in some of Egypt's military campaigns, going up the Nile into Cush. While Moses had lived 40 years as an Egyptian prince, he seems to have never forgot that he was an Israelite. In God's providential provision of having his Jewish mother to serve as his nurse, even though he was just a child, she had him long enough to instill in his heart the promises that God had given to Abraham, Isaac, and Jacob. . To Visit (1980)(episkeptomai from epí = upon or intensifying already existing idea in verb + skopeo = regard, give attention to) literally means to look upon, to go to see, to examine closely, to inspect, to examine the state of affairs of something, to look after or to oversee. Moses' idea of visiting was more than just making a social call. Hiebert writes "In classical Greek, episkeptomai was commonly used of visiting the sick, whether by a doctor or a friend.' In Jewish usage, it commonly denoted to visit with the aim of caring for and supplying the needs of those visited (Job 2:11; Jer. 23:2; Ezek. 34:11; Zech. 11:16; Mt. 25:36, 43). The term implies concern and personal contact with the needy; it involves more than a matter of charity by proxy." Acts 7:24 "And when he saw one of them being treated unjustly, he defended him and took vengeance for the oppressed by striking down the Egyptian. (NASB: Lockman) KJV Acts 7:24 And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian: Acts 7:28; John 18:10,11,25-27 Acts 7 Resources - Multiple Sermons and Commentaries MOSES THE DEFENDER And when he saw one of them being treated unjustly, he defended him and took vengeance for the oppressed by striking down the Egyptian - Defended is found only here and means Moses warded off or repel the attack. Oppressed is kataponeo which describes one worn out by toil or suffering, which suggest the Egyptian master was mistreating his Hebrew slave and the present tense speaks of continuous action. NET Note on treated unjustly says "Hurt unfairly conveys a better sense of the seriousness of the offense against the Israelite than "treated unfairly," which can sometimes refer to slight offenses, or "wronged," which can refer to offenses that do not involve personal violence, as this one probably did." Treated unjustly (91)(adikeo from adikos = unjust) means do wrong Col 3:25; the evildoer Rev 22:11. Be in the wrong Acts 25:11. Do wrong to someone, cheat someone Mt 20:13; Ac 7:26; Gal 4:12; 2 Pt 2:13. Injure, harm, damage, spoil Rev 9:4, 10, 19; if he has caused you any loss Philemon 1:18. Note 3 uses of adikeo in Acts 7:24, 26, 27 and two more in Acts 25:10; Acts 25:11. Friberg - (1) intransitively, of acting unjustly be in the wrong (Rev 22.11); as violating law do wrong (Col 3.25); (2) transitively, with the accusative of a person do wrong to, act unjustly toward, injure ( Acts 7.26); passive suffer wrong or injustice (1 Co 6.7); with the accusative of the thing harm, damage, hurt (Rev 7.2); passive be harmed by, suffer damage (2 Pe 2.13). (Analytical Lexicon) Gilbrant - In classical Greek literature, adikeō’s usage includes “to do wrong,” “to injure or harm,” “to violate law or custom,” “to be in the wrong,” and “to be mistaken.In the Septuagint approximately 25 Hebrew words are translated using adikeō. The wrongdoing in view may be a sin only against God, as in 2 Sa 24:17. On the other hand, the word most often translated by adikeō is ’āshaq, which generally applies to the social realm, and which means “to oppress, extort, or exploit.” While adikeō is thus used of person-to-person relationships, the commands of God are never far away: injustice is not merely a matter between two people. (Ibid) Adikeo - 28x in 24v - am a wrongdoer(1), damage(1), do harm(1), do wrong(1), does wrong(2), doing...wrong(1), done...wrong(2), harm(4), hurt(3), injure(2), injuring(1), offended(1), offender(1), treated unjustly(1), wrong(2), wrong...done(1), wronged(3). Matt. 20:13; Lk. 10:19; Acts 7:24; Acts 7:26; Acts 7:27; Acts 25:10; Acts 25:11; 1 Co. 6:7; 1 Co. 6:8; 2 Co. 7:2; 2 Co. 7:12; Gal. 4:12; Col. 3:25; Phlm. 1:18; 2 Pet. 2:13; Rev. 2:11; Rev. 6:6; Rev. 7:2; Rev. 7:3; Rev. 9:4; Rev. 9:10; Rev. 9:19; Rev. 11:5; Rev. 22:11 Adikeo - 77v in the Septuagint Gen. 16:5; Gen. 21:23; Gen. 26:20; Gen. 42:22; Exod. 2:13; Exod. 5:16; Lev. 6:2; Lev. 6:4; Lev. 19:13; Deut. 28:29; Deut. 28:33; Jos. 2:19; 1 Sam. 12:4; 2 Sam. 19:19; 2 Sam. 24:17; 1 Ki. 8:47; 2 Chr. 6:37; 2 Chr. 26:16; Ezr. 10:13; Est. 1:16; Est. 4:1; Job 8:3; Job 10:3; Ps. 10:3; Ps. 35:1; Ps. 44:17; Ps. 62:9; Ps. 71:4; Ps. 89:33; Ps. 103:6; Ps. 105:14; Ps. 106:6; Ps. 119:121; Ps. 146:7; Prov. 1:32; Prov. 24:29; Isa. 1:17; Isa. 3:15; Isa. 10:20; Isa. 21:3; Isa. 23:12; Isa. 25:3; Isa. 25:4; Isa. 51:23; Isa. 65:25; Jer. 3:21; Jer. 9:5; Jer. 21:12; Jer. 22:3; Jer. 37:18; Ezek. 39:26; Dan. 9:5; Hab. 1:2 Striking down (3960)(patasso) means to strike or hit whether violently or lightly - (1) It speaks of a violent blow intended to wound, slay or kill (Acts 7:24, Mt 26:31, Mk 14:27, Acts 12:23 Ex. 21:12, 18; Ex 12:23 = smite the Egyptians on Passover). Of Peter striking the slave of the high priest and cutting off his ear (Mt 26:51, cf Lk 22:49, 50) The most dramatic use in the Bible describes the return of Jesus when "from His mouth comes a sharp sword, so that with it He may strike down the nations." (Rev 19:15+) (2) In contrast potasso in can refer to giving a light or gentle blow (Acts 12:7). It is interesting that potasso describes Moses striking down and killing the Egyptian, is used in the Septuagint to describe Moses striking the Nile (Ex 7:20, 25) and it turned to blood. Potasso is used in a more figuratively sense in describing striking or smiting with disease, evil, judgment, etc (Rev. 11:6 = strike the earth with plague; Ge 19:11 = angels struck the men with blindness; Nu 14:12 = smite them with pestilence ; Mal. 4:6 = smite the land with a curse). Patasso is used only 10x in the NT (over 400 in the Septuagint) - strike(2), strike down(3), striking down(1), struck(4). Matt. 26:31; Matt. 26:51; Mk. 14:27; Lk. 22:49; Lk. 22:50; Acts 7:24; Acts 12:7; Acts 12:23; Rev. 11:6; Rev. 19:15 Gilbrant writes "In the Septuagint patassō is common, usually translating Hebrew nākhâh, with the sense “to hit, to strike,” sometimes fatally. It is often used of God smiting with judgment or destruction (Dt 32:39; Jer 2:30). Acts 7:25 "And he supposed that his brethren understood that God was granting them deliverance through him, but they did not understand. (NASB: Lockman) KJV Acts 7:25 For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not. God was granting. Acts 14:27; 15:4,7; 21:19; 1 Samuel 14:45; 19:5; 2 Kings 5:1; Ro 15:18; 1 Cor 3:9; 1 Cor 15:10; 2 Cor 6:1; Colossians 1:29 but Ps 106:7; Mark 9:32; Luke 9:45; 18:34 Acts 7 Resources - Multiple Sermons and Commentaries MOSES THE REJECTED DELIVERER
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Robertson adds "Imperfect active, was not daring." To look (2657)(katanoeo from kata = down [kata can intensify meaning] + noéo = to perceive or think) means literally to put the mind down on something and so to observe or consider carefully and attentively. It means to fix one’s eyes or mind upon and to perceive clearly, looking carefully, cautiously, observantly. This verb also includes the idea is to think about something very carefully or consider closely. This is an interesting verb choice by Luke, because Moses absolutely did not even dare take this kind of studied look, albeit undoubtedly he wanted to as the vision was so marvelous. Play Hillsong's version of the song Our God is an Awesome God as you TRY (that's is all we can do given His infinite, transcendent majesty and glory!) to contemplate what Moses saw on this incredible day, and as you do May God's Holy Spirit stir in our hearts to give us a fresh sense of His awesome nature and His incredible mercy to allow us into His holy presence through our Great High Priest, Jesus Christ, the Lord of Glory. Amen Acts 7:33 "BUT THE LORD SAID TO HIM, 'TAKE OFF THE SANDALS FROM YOUR FEET, FOR THE PLACE ON WHICH YOU ARE STANDING IS HOLY GROUND. (NASB: Lockman) KJV Acts 7:33 Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground. Take off Ex 3:5; Joshua 5:15; Ecclesiastes 5:1; 2 Peter 1:18 Acts 7 Resources - Multiple Sermons and Commentaries YOU ARE STANDING ON HOLY GROUND As a point of application, now everywhere believers are is in a sense "holy ground" because the Holy One of Israel inhabits our bodies, so that we function (so to speak) as "portable tabernacles." Are you careful where you take your "tabernacle?" Do you willfully expose the "holy ground" to unholy grunge? BUT - Term of contrast - Moses would not look but nevertheless the Holy One condescended to speak to him. Now every day we open His Word, we are able to hear from the Holy One. Do we undervalue the great privilege we have today as New Testament believers? We say how great it would be to hear God speak from a burning bush. Well, beloved, consider your Bible to be a "burning bush," for He still speaks through His living oracles! Are you spending time before the "burning bush" daily? Remember Jesus' admonition in Mt 4:4 that ‘MAN SHALL NOT LIVE ON BREAD ALONE, BUT ON EVERY WORD THAT PROCEEDS OUT OF THE MOUTH OF GOD.’” THE LORD SAID TO HIM, 'TAKE OFF THE SANDALS FROM YOUR FEET, FOR THE PLACE ON WHICH YOU ARE STANDING IS HOLY GROUND - It is interesting that the quote in Acts 7:32 is from Exodus 3:6 and the quote here in Acts 7:33 is from the preceding verse in Exodus, Exodus 3:5 "Then He said, “Do not come near here; remove your sandals from your feet, for the place on which you are standing is holy ground.” Clearly Stephen does not feel the exact order of events is important, but what is important is to build his case regarding Israel's second rejection of Moses. Lenski on take off the sandals from your feet - This is an Oriental idea: to remove the sandals in the presence of a superior, to walk in bare feet in any sanctuary. Thus the priests did in the Temple, thus must all who enter Mohammedan mosques do today, thus the Samaritans do on Mt. Gerizim. See how Aaron and his sons were sanctified, Ex. 29:10; Lev. 8:23. Entrance into the mosques, even that on the site of the Temple in Jerusalem, is now compromised. All the author (LENSKI) had to do was to put on huge slippers over his shoes (ED: WHEN WE ENTERED THE DOME OF THE ROCK IN THE 1990'S, WE HAD TO REMOVE OUR SHOES TO WALK INSIDE WHICH WAS CARPETED). These were furnished at the doors by an attendant, but these slippers were imperative unless one entered in his stocking feet. (The Interpretation of The Acts of the Apostles) Robertson - The priests were barefooted when they ministered in the temple. Moslems enter their mosques barefooted today. Holy ground - Now remember the Sanhedrin had accused Stephen of speaking "against this holy place. (TEMPLE)" (Acts 6:13) And here Stephen in his illustration from the life of Moses, points out that God told Moses he as was Holy Ground. And yet there was no Temple! He was showing the Sanhedrin that it was not the Temple that was holy but it was God that was holy! Where God is, is holy! We see a similar example of a divine encounter (which I think again was a Christophany) with Joshua before the Israelites entered the land of Canaan to possess their possessions (cf Josh 1:3)... The Captain of the LORD’S host said to Joshua, “Remove your sandals from your feet, for the place where you are standing is holy (Lxx = hagios).” And Joshua did so. (Joshua 5:15)
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Robertson - They yearned after the fleshpots of Egypt and even the gods of Egypt. It is easy now to see why Stephen has patiently led his hearers through this story. He is getting ready for the home-thrust. Here is an example of Israel's heart desire to turn back. They cried out... Why is the LORD bringing us into this land, to fall by the sword? Our wives and our little ones will become plunder; would it not be better for us to return to Egypt?” So they said to one another, “Let us appoint a leader and return to Egypt.” (Nu 14:3-4) Another passage that always comes to mind is from Nu 11:5KJV. Listen to their pathetic whining... We remember the fish, which we did eat in Egypt freely (Hebrew = chinnam = for free, gratis, devoid of cost; Lxx = dorean = as a gift); the cucumbers, and the melons, and the leeks, and the onions, and the garlic: But now our soul is dried away: there is nothing at all, beside this manna, before our eyes. Turned back (returned)(4762) (strepho) means to turn, to turn about. The first use is in Mt 5:39 where a literal turning of the cheek signifies an act of non-retaliation. This same verb is used by Luke in Acts 7:42 of God turning away from Israel! In Acts 7:42 below strepho describes God turning away from His rebellious people, even as described in Isaiah. But they rebelled And grieved His Holy Spirit; Therefore He turned Himself to become their enemy, He fought against them. (Isaiah 63:10) Moses was not the only one repudiated by the Jews, for later in Acts we read of the Jewish reaction to Paul and Barnabas... Paul and Barnabas spoke out boldly and said, "It was necessary that the word of God be spoken to you first; since you repudiate (apotheomai) it and judge yourselves unworthy of eternal life, behold, we are turning to (strepho) the Gentiles. (Act 13:46) Gilbrant comments on Israel's repudiation of Moses and turning back to Egypt - "This, actually, was an attitude that became habitual among the Israelites. Again and again they remembered the spicy food, the leeks, the garlic, and also the fish they had back in Egypt. But they forgot the whip of the slave drivers. They forgot the bondage, the misery, the oppression that caused their boy babies to be thrown to the crocodiles in the Nile River. It is so easy for people even today to remember the so-called pleasures of the world and to forget the hangovers, the spiritual darkness, the satanic oppression." (Complete Biblical Library – Acts) Constable draws the parallel with Jesus - The Israelites refused to follow Moses but sought to return to their former place of slavery. So had Israel refused to follow Jesus but turned back instead to her former condition of bondage under the Law (cf. Gal. 5:1). MOSES A PICTURE OF JESUS In what ways was Moses like Jesus? This article is from an excellent resource - Gotquestions.org (Suggestion: Bookmark it) Answer: In one of Moses’ final speeches, he gave this messianic prophecy: “The Lord your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him” (Deuteronomy 18:15). The prophet whom Mosesforetells bears these qualities: He will be raised up by God, He will come from among the Israelites, He will be like Moses, and He will be worthy of being heard and obeyed. The prophet who fulfills these words is Jesus Christ, the prophet like Moses. On the banks of the Jordan River, the Jews questioned John the Baptist about who he was and why he was baptizing. Their question “Are you the Prophet?” (John 1:21) shows that they were looking for the fulfillment of Moses’ prophecy. John plainly informed them that he was not the Prophet but pointed them to the One who was: “Among you stands one you do not know. He is the one who comes after me, the straps of whose sandals I am not worthy to untie” (verses 26–27). John’s description of the Messiah as one “among you” recalls Moses’ prediction that God would raise up the Prophet “from among you” in Deuteronomy 18:15. The very next day, John specifically identifies Jesus as the One they were waiting for (John 1:29–31). In his sermon at the temple, Peter affirms that Jesus is the prophet like Moses (Acts 3:22, quoting Deuteronomy 18:15). Stephen, addressing the Sanhedrin in Acts 7:37, also quotes Moses and applies the prophecy to Jesus Christ. Jesus is like Moses in several ways. Moses was both a prophet and a lawgiver, and Jesus is, too. Jesus was widely recognized as a prophet who spoke the Word of God (Matthew 21:46), and He gave commandments for His followers to obey (John 13:34; 15:12, 17; Galatians 6:2). Both Moses and Jesus mediated a covenant between God and men—Moses the Old Covenant (Exodus 34:27; Acts 7:44), and Jesus the New (Luke 22:20; Hebrews 9:15). Both Moses and Jesus were born during perilous times, and both narrowly escaped a king bent on murdering babies (Exodus 1:22 and Matthew 2:16–18). Both Moses and Jesus had a connection to Egypt (Exodus 2:1–4 and Matthew 2:13–14).Moses was the (adopted) son of a king (Exodus 2:10), and Jesus is the Son of the Most High (Luke 1:32). Moses spent forty years as a shepherd (Exodus 3:1), and Jesus is the Good Shepherd (John 10:11, 14). Both Moses and Jesus were known for their meekness (Numbers 12:3 and Matthew 11:29). Moses and Jesus were alike in that they both led God’s people out of captivity. With great power, Moses led the Israelites out of physical bondage and slavery in Egypt, and Jesus, with even greater power, led God’s elect out of spiritual bondage and slavery to sin. Moses stood before Pharaoh and said, “'Let my people go” (Exodus 5:1). Jesus came “to proclaim freedom for the prisoners and . . . to set the oppressed free” (Luke 4:18). “In Christ Jesus the law of the Spirit of life has set you free from the law of sin and death” (Romans 8:2). Moses was also like Jesus in that he performed miracles—not all prophets did. Several of the miracles of Moses bear a resemblance to Jesus’ miracles, most notably the provision of bread in the wilderness (Exodus 16:35), which is comparable to Jesus’ feeding of the 5,000 (John 6:1–13). In fact, after Jesus multiplied the loaves and fishes, the people’s thoughts ran immediately to Moses’ prophecy: “After the people saw the sign Jesus performed, they began to say, ‘Surely this is the Prophet who is to come into the world’” (John 6:14). Another way that Moses was like Jesus is that he held intimate conversations with God: “The LORD would speak to Moses face to face, as one speaks to a friend” (Exodus 33:11). Jesus also had a special relationship to God: “No one knows the Son except the Father, and no one knows the Father except the Son” (Matthew 11:27); “The Father knows me and I know the Father” (John 10:15). When Moses stood in God’s presence, his face shone with a heavenly glory and had to be covered with a veil (Exodus 34:29–35), and this reminds us of Jesus’ transfiguration, when “His face shone like the sun” (Matthew 17:2). Another important way that Moses was like Jesus is that he constantly interceded for his people. When the Israelites sinned, Moses was always standing by, ready to petition God on their behalf and plead for their forgiveness. After the blatant idolatry at the foot of Mt. Sinai involving the golden calf, Moses interceded twice for the people (Exodus 32:11–13, 30–32), and his intercession was needed at other times, too (e.g., Numbers 11:2; 12:13; 21:7). Moses’ intercession was temporary, but our Lord’s is everlasting. “If anybody does sin, we have an advocate with the Father—Jesus Christ, the Righteous One” (1 John 2:1). Jesus is right now “at the right hand of God and is also interceding for us” (Romans 8:34). Jesus “always lives to intercede” for us (Hebrews 7:25). Not only was Moses an intercessor for God’s people but, like Jesus, he was willing to die for them. In Exodus 32:32, Moses offers his life in exchange for sinners. “Greater love has no one than this: to lay down one’s life for one’s friends,” Jesus said (John 15:13), and Jesus proved His love when He “laid down his life for us” (1 John 3:16; cf. John 10:15). (In what ways was Moses like Jesus?) Acts 7:40 SAYING TO AARON, 'MAKE FOR US GODS WHO WILL GO BEFORE US; FOR THIS MOSES WHO LED US OUT OF THE LAND OF EGYPT--WE DO NOT KNOW WHAT HAPPENED TO HIM.' (NASB: Lockman) KJV Acts 7:40 Saying unto Aaron, Make us gods to go before us: for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him. Acts 7 Resources - Multiple Sermons and Commentaries ISRAEL'S REQUEST FOR MAN-MADE GODS SAYING TO AARON, 'MAKE FOR US GODS WHO WILL GO BEFORE US - Israel did not just repudiate Moses, but showed that the desire of their hearts was for idols, which they had become comfortable with in Egypt. Note that the "monotheistic" Jews that were called out by the one true and living God asked for "gods" plural. One living God was not enough. They wanted a plethora of dead gods! And to make it even worse, remember that Israel had experienced a living God Who going before them as described in Exodus 13... The LORD was going before them in a pillar of cloud by day to lead them on the way, and in a pillar of fire by night to give them light, that they might travel by day and by night. He did not take away the pillar of cloud by day, nor the pillar of fire by night, from before the people. (Ex 13:21-22) Comment - This cloud, the Shekinah glory cloud , as altogether miraculous, giving God's people constant assurance of His presence with them during their long stay in the wilderness
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Robertson notes that "The verb latreuo is used of the worship of God (Mt 4:10) as well as of idols as here (from latron = hire, latris = hireling, then to serve). But the worship of the host of heaven (Dt. 17:3; 2 Ki 17:16; 2 Ki 21:3; 2 Chr 33:3, 5; Jer 8:2; Jer 19:13) is Sabaism or worship of the host (stratia) of heaven (sun, moon, and stars) instead of the Lord of hosts. This star-worship greatly injured the Jews." (Word Pictures in the New Testament) Marvin Vincent on serve (worship) the host of heaven - Star-worship, or Sabaeanism, the remnant of the ancient heathenism of Western Asia, which consisted in the worship of the stars, and spread into Syria, though the Chaldaean religion was far from being the simple worship of the host of heaven; the heavenly bodies being regarded as real persons, and not mere metaphorical representations of astronomical phenomena. It is to the Sabaean worship that Job alludes when, in asserting the purity of his life (31:26, 27), he says: "If I beheld the sun when it shined, or the moon walking in brightness, and my heart hath been secretly enticed, or my mouth hath kissed my hands: this also were an iniquity to be punished by the judge: for I should have denied the God that is above." Though not a part of the religion of the Egyptians, Rawlinson thinks it may have been connected with their earlier belief, since prayer is represented in hieroglyphics by a man holding up his hands, accompanied by a star (Herodotus, vol. ii., p. 291). (Word Studies in the New Testament) This is a frightening verse. If we persist long enough in some willful sin, we are in danger of God turning us over to that sin. And we do not get to decide the time this might happen! Woe! Hosts (4756)(stratia from strateuo = to make war, serve as soldier) means army in classical Greek (of Pharaoh’s army in Lxx of Ex 14:4, 9, 17). In Luke 2:13 it refers to an army of angels. In Acts 7:42 it refers to an "army" of stars which Israel worshiped. Friberg has "of heavenly bodies, as the stars, etc. that were worshiped as symbols of celestial powers - supernatural spirit-beings." Louw-Nida also has "supernatural powers." Used in the Lxx of idol worship - 2 Chr. 33:3, 5; Jer. 7:18, 8:2, 19:13; Zeph. 1:5). TDNT says the root word is "stratos, denoting a camp or army, the first derivative is strateuo, “to undertake a campaign,” “to serve in the army.” We then find strateia, meaning “campaign” or “military service.”. Also found is stratia for “army” or superterrestrial “host.” Stratia - 28v in the Septuagint - most of the uses refer to literal armies, but the use in the 1 Ki. 22:19 has "all the host of heaven standing by Him on His right and on His left" which clearly refers to supernatural powers. Exod. 14:4; Exod. 14:9; Exod. 14:17; Num. 10:28; Deut. 20:9; Jdg. 8:6; 2 Sam. 3:23; 2 Sam. 8:16; 1 Ki. 11:15; 1 Ki. 11:21; 1 Ki. 16:16; 1 Ki. 20:39; 1 Ki. 22:19; 1 Chr. 12:14; 1 Chr. 12:21; 1 Chr. 12:23; 1 Chr. 18:15; 1 Chr. 19:8; 1 Chr. 20:1; 1 Chr. 28:1; 2 Chr. 32:9; 2 Chr. 33:3; 2 Chr. 33:5; Neh. 9:6; Jer. 7:18; Jer. 8:2; Jer. 19:13; Hos. 13:4; Zeph. 1:5 Israel was warned about the snare of idolatry including the host of heaven (heavenly host) Deut 4:19; “And beware not to lift up your eyes to heaven and see the sun and the moon and the stars, all the host of heaven, and be drawn away and worship them and serve them, those which the LORD your God has allotted to all the peoples under the whole heaven. Deut 17:2-5 “If there is found in your midst, in any of your towns, which the LORD your God is giving you, a man or a woman who does what is evil in the sight of the LORD your God, by transgressing His covenant, 3and has gone and served other gods and worshiped them, or the sun or the moon or any of the heavenly host, (cf Neh 9:6, Jer 19:13) which I have not commanded, 4and if it is told you and you have heard of it, then you shall inquire thoroughly. Behold, if it is true and the thing certain that this detestable thing has been done in Israel, 5then you shall bring out that man or that woman who has done this evil deed to your gates, that is, the man or the woman, and you shall stone them to death. Ps 106:36-43 And served their idols, Which became a snare (Hebrew = moqesh; Lxx = skandalon) to them. 37 They even sacrificed their sons and their daughters to the demons (SEE MOLOCH IN Acts 7:43), 38 And shed innocent blood, The blood of their sons and their daughters, Whom they sacrificed to the idols of Canaan; And the land was polluted with the blood. 39 Thus they became unclean in their practices, And played the harlot in their deeds. 40 Therefore the anger of the LORD was kindled against His people And He abhorred His inheritance. 41 Then He gave them into (Lxx = paradidomi = same verb Luke uses in Acts 7:42!) the hand of the nations, And those who hated them ruled over them (NORTHERN 10 TRIBES TO ASSYRIA IN 722 bc AND THE SOUTHERN 2 TRIBES TO BABYLON IN 586 bc). 42 Their enemies also oppressed them, And they were subdued under their power. 43 Many times He would deliver them; They, however, were rebellious in their counsel, And so sank down in their iniquity. Related Resources: What are the heavenly hosts? What does it mean to worship the starry host or the host of the heavens (Zephaniah 1:5)? Who is the Queen of Heaven? As it is written in the book of the prophets - This phrase refers to the 12 Minor Prophets which were written on one scroll in his day and called the Book of the Twelve, or the Book of the Prophets Robertson adds "the twelve minor prophets which the Jews counted as one book (cf. Acts 13:40). This quotation is from Amos 5:25-27. The greater prophets were Isaiah, Jeremiah, Ezekiel." Stephen is quoting Amos. Have you ever memorized any passages in Amos? Stephen sets a high bar for us to emulate! In this verse he is quoting Amos 5:25 Amos 5:25 “Did you present Me with sacrifices and grain offerings in the wilderness for forty years, O house of Israel? IT WAS NOT TO ME THAT YOU OFFERED VICTIMS AND SACRIFICES FORTY YEARS IN THE WILDERNESS, WAS IT, O HOUSE OF ISRAEL - The form of the question in Acts 7:42 demands a negative reply: “No, you were not offering those sacrifices to the Lord!” "It might be paraphrased, "You didn't offer sacrifices and offerings to Me 40 years in the desert, did you?" They had not offered sacrifices to God alone, nor did they offer them with the love and faith they should have." (Gilbrant) When Stephen quoted this passage, he revealed what the Jews had been doing for 40 years: in outward form, they were worshiping Jehovah, but in their hearts, they were worshiping foreign gods, idols of their own making! It was basically demon worship, and it opened the way for all kinds of godless living on the part of the Jews. Had the nation turned totally from the true God and succumbed completely to idolatry, it could have meant the end of the godly remnant and the fulfillment of the promise of the Redeemer. God’s Law was given to the Jews to protect them from the pagan influence around them, and to enable them to enjoy the blessings of the land. It was the Law that made them a holy people, different from the other nations. When Israel broke down that wall of distinction by disobeying God’s Law, they forfeited the blessing of God and had to be disciplined. Gilbrant adds that "It is also true that they had neglected the covenant they had accepted, for none of the males who were born in the wilderness were circumcised, and thus they were not brought under the covenant until after they entered the Promised Land at Gilgal (Joshua 5:5). It seems also they may have neglected to keep the Passover during this 40-year period (at least, after the second year). They apparently did go through the forms, but the idolatry that began with the golden calf continued to tempt Israel and did so until they went into exile in Babylonia. (Complete Biblical Library – Acts) Acts 7:43 'YOU ALSO TOOK ALONG THE TABERNACLE OF MOLOCH AND THE STAR OF THE GOD ROMPHA, THE IMAGES WHICH YOU MADE TO WORSHIP. I ALSO WILL REMOVE YOU BEYOND BABYLON.' (NASB: Lockman) KJV Acts 7:43 Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon. you also took Lev 18:21; 20:2-5; 2 Ki 17:16-18; 21:6 images Ex 20:4,5; Dt 4:16-18; 5:8,9 Amos 5:26 and 2 Kings 17:6; 18:11; Amos 5:27 Acts 7 Resources - Multiple Sermons and Commentaries WORSHIP OF ABOMINABLE IDOLS IN AN UNHOLY TABERNACLE YOU ALSO TOOK (analambano) ALONG THE TABERNACLE OF MOLOCH AND THE STAR OF THE GOD ROMPHA - This quote from Amos 5:26 presents some problems because of the differences in the Hebrew and the Septuagint. Stephen is quoting from the Septuagint. Below are the English versions taken from the Hebrew and Greek texts. Hebrew text - “You also carried along Sikkuth your king and Kiyyun, your images, the star of your gods which you made for yourselves. Comment - "Sikkuth" may mean "booth" (tabernacle) or be an epithet of a Sumerian god ("sikkut"). The Hebrew word for "king" is "melek" but recall that Hebrew had no vowels, so this could also re "Molek." The word "kiyyun" is found only here. The Septuagint version (which was quoted by Stephen and is translated below into English) has the Greek word "astron" for "kiyyun." Greek text - Yea, ye took up the tabernacle of Moloch, and the star of your god Raephan (Greek = Raiphan), the images (tupos) of them which ye made for yourselves. As you can see Stephen uses "tabernacle of Moloch" instead of "Sikkuth your king," and "the star of the God Rompha" not "Kiyyun, your images, the star of your gods." To attempt any further discussion would be far too technical and detailed to be productive. The point is clear that Israel took along two named idols during their time in the wilderness. Tabernacle (dwelling, tent) (4633)(skene) is a tent, booth, hut, tabernacle, any covered or shaded place. Luke uses skene in the next verse in a dramatic contrast - here skene refers to the dwelling of the dead idols and in Acts 7:44 skene refers to the tabernacle of the living God! Could the contrast be any more striking! Now the question arises did Israel have a second tabernacle in the wilderness or (more likely) did they use God's Tabernacle for the worship of their idols? Jewish pastor Steve Kreloff thinks it was the latter. Now stop for a moment and ponder what Stephen is saying. It makes no difference whether it was one or two tabernacles, because what was clear was that they had divided hearts (cf "did things secretly" - 2 Ki 17:9), worshiping idols and God at the same time. Even worse Kreloff thinks they went into the true Tabernacle but in their hearts actually worshiped their idols! This describes syncretism which Wikipedia says "the combining of different beliefs, often while melding practices of various schools of thought. Syncretism involves the merger and analogizing of several originally discrete traditions, especially in the theology and mythology of religion." Syncretism is the amalgamation or attempted amalgamation of different religions, cultures, or schools of thought. Syncretism is the incorporation of idolatrous practices into biblical worship. Vincent on the Tabernacle of Moloch - The portable tent-temple of the god, to be carried in procession. Moloch was an Ammonite idol to whom children were sacrificed. According to Rabbinical tradition, his image was hollow, heated from below, with the head of an ox and outstretched arms, into which children were laid, their cries being stifled by the beating of drums.(Word Studies in the New Testament) Moloch (3434)(moloch) is a transliteration of the Hebrew noun Molek (04432) an idol worshiped by the Ammonites with human sacrifices especially young children. According to the description (see the horrid depiction above!) in the Hebrew writings (rabbinical) the idol had the head of a calf with a crown upon it, was made of brass and was set on a brazen throne. The throne and image were hollow, and a raging fire was kindled within it. The flames penetrated into the body and limbs of the idol, and when the arms were red-hot, the victim was thrown into them and almost immediately burned to death while its cries were drowned by the beat of drums. Although warned against this idolatry common to all the Canaanite tribes, though probably not of Canaanite origin, the Jews were repeatedly enticed to adopt it (2 Ki 23:10). In the Valley of Hinnom, they set up a tabernacle to Moloch and there they sacrificed their children to the idol. The name Molech appears 8 times in the OT - Lev. 18:21; Lev. 20:2; Lev. 20:3; Lev. 20:4; Lev. 20:5; 1 Ki. 11:7; 2 Ki. 23:10; Jer. 32:35. Note that in Leviticus, which was given to Israel after they had been delivered from Egypt, there are 5 verses that describe prohibitions and punishment for worship of Molech. The point is that as Stephen says, Israel was already worshiping Molech after their deliverance from Egypt. Leviticus 18:21 ‘You shall not give any of your offspring to offer them to Molech, nor shall you profane the name of your God; I am the LORD. Leviticus 20:2 “You shall also say to the sons of Israel: ‘Any man from the sons of Israel or from the aliens sojourning in Israel who gives any of his offspring to Molech, shall surely be put to death; the people of the land shall stone him with stones. Leviticus 20:3 ‘I will also set My face against that man and will cut him off from among his people, because he has given some of his offspring to Molech, so as to defile My sanctuary and to profane My holy name. Leviticus 20:4 ‘If the people of the land, however, should ever disregard that man when he gives any of his offspring to Molech, so as not to put him to death, Leviticus 20:5 then I Myself will set My face against that man and against his family, and I will cut off from among their people both him and all those who play the harlot after him, by playing the harlot after Molech. One other use of Molech that is especially tragic the reference to King Solomon who had built the true Temple of God but whose heart was not wholly devoted to God causing him to marry foreign women who turned his heart to idols. And so we read Then Solomon built a high place for Chemosh the detestable idol of Moab, on the mountain which is east of Jerusalem, and for Molech the detestable idol of the sons of Ammon. (1 Ki 11:7 - read 1 Ki 11:1-6, 8-11, for context) Here are the other 2 OT uses of Molech 2 Kings 23:10 He also defiled Topheth, which is in the valley of the son of Hinnom, that no man might make his son or his daughter pass through the fire for Molech. Jeremiah 32:35 “They built the high places of Baal that are in the valley of Ben-hinnom to cause their sons and their daughters to pass through the fire to Molech, which I had not commanded them nor had it entered My mind that they should do this abomination, to cause Judah to sin. Rompha - most of the modern translations transliterate it as Rephan from the Septuagint of Amos 5:26. Only the NAS translates it as Rompha (an alternative spelling). NET Note on Rephan - Rephan was a pagan deity. The term was a name for Saturn. It was variously spelled in the MSS (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness. THE IMAGES WHICH YOU MADE TO WORSHIP - Like the golden calf these idols were the works of their hands. Stephen changes the Septuagint translation slightly as the original Greek text of Amos 5:26 has "kai to astron tou theou humon Raiphan tous tupous auton ous epoiesate heautois' which literally reads "and the star the god your Raiphan the image your you made for yourself." Stephen changed "you made for yourself" to "you made to worship." So he interprets the phrase "made for yourself" as to mean they made it for their worship! Image is tupos a figure formed by blows of the hammer or chisel and made to resemble some entity and thus a statue. Moloch was the god of the sky and the sun. Worship (bow down) (4352)(proskuneo from pros = before + kuneo = kiss or adore) means to prostrate oneself in homage before another in the full sense of worship, not mere reverence or courtesy. When Jesus Christ was born into this world, He was attended and worshipped by angels. (Lu 2:13f). Proskuneo represents the most common Near Eastern act of adoration and reverence and also carries the idea of profound awe and respect. This is incredible! Here Israel has just witnessed the mighty miraculous acts of God (e.g., the Red Sea deliverance) and yet their hearts are to tethered to the gods of Egypt that they exhibit profound awe and respect for lifteless images! Talk about deceived! But that is what idols in our heart can do to ANY of us! Beware! Or as John commands us in the very last verse in of his first epistle (he is speaking to believers!) - "Little children, guard (phulasso in the aorist imperative = "Don't delay!" "Just do it!" - only one way to obey this - by being continually filled and empowered by the Holy Spirit!!!) from idols." (1 Jn 5:21+, cf 1 Cor 10:14) The word proskuneo literally means to kiss toward someone, to throw a kiss in token of respect or homage, to prostrate oneself in homage, to do reverence to, to adore and so to worship and show respect. In the ancient Oriental (especially Persia) the mode of salutation between persons of equal rank was to kiss each other on the lips. When the difference of rank was slight, they kissed each other on the cheek. When one was much inferior, he fell upon his knees touched his forehead to the ground or prostrated himself, and as he was bowing down he would be throwing kisses toward the superior. It is this latter mode of salutation that is intended by the Greek writers in the use of the verb proskuneo. Stephen is saying that in the wilderness Israel continually (proskuneo is in the present tense!) prostrated themselves before works of their own hands! Beloved, before we are too hard on Israel, we need to take inventory of the idols in our lives that we might be in a manner of speaking be bowing down to continually --job, home, vacation home, cars, people, sports teams, hobbies, and the list is endless. Anything that gets more of our attention than the living God is equivalent to a "dead idol." Idolatry is alive and well in America in the twenty-first century!
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Robertson on however - By contrast with what Solomon did and David planned. Note emphatic position of "not" (all’ ouch), "But not does the Most High dwell." The presence of the Most High is not confined in any building, even one so splendid as Solomon's Temple as Solomon himself foresaw and acknowledged in his prayer (1 Kings 8:27; 2 Chr 6:18). The Most High does not dwell in houses made by human hands - The thought that the uncreated, self-existing, omniscient God could be confined to anything created by finite man is patently absurd. As
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Robertson adds this note - Emphatic position of humeis (you) and "always" looks backward over the history of their forefathers which Stephen had reviewed." Resisting (496)(antipipto from antí = against + pípto = fall) strictly, fall against, rush against; hence, strive against, oppose: resist by actively opposing pressure or power. To resist by force and violence. The picture is of men who were continually (present tense) rejecting the Holy Spirit’s appointed messengers and their Gospel proclamation. (Compare Jesus’ sermon in Mt 23:13–39). The present tense which indicates this was not a momentary resistance (all of us sadly have those where we resist Him) but a description of their habitual practice, their "lifestyle" if you will. Resisting is in the active voice signifying this was their volitional choice, the choice of their will -- no one made them do this; they did it because that was what they wanted to do! It was not accidental but intentional! Woe!
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Robertson on betrayers - Just like Judas Iscariot. He hurled this old biting word at them. In the N.T. only here and Luke 6:16; 2 Ti 3:4+. It cut like a knife. It is blunter than Peter in Acts 3:13. Murderers (5406)(phoneus from phoneuo = to kill) means one who takes another person's life. There are no uses in the non-apocryphal Septuagint. Robertson adds "The climax with this sharp word used of Barabbas (Acts 3:14+)." Wikipedia says murder "is the unlawful killing, with malice aforethought, of another human, and generally this premeditated state of mind distinguishes murder from other forms of unlawful homicide." Phoneus - 7x in 7v - murderer(3), murderers(4). Matt. 22:7; Acts 3:14; Acts 7:52; Acts 28:4; 1 Pet. 4:15; Rev. 21:8; Rev. 22:15 Gilbrant - Phoneus, “murderer,” occurs seven times in the New Testament, though other words for “killing” are fairly common. It is apparently distinct from the killing of animal or plant life or even the unavoidable or judicial taking of human life. A murderer is one who deliberately takes the life of another human being for personal and evil reasons. Usually it was used to describe the Jewish leaders (Matthew 22:7; Acts 7:52; 28:4; 1 Peter 4:15), but it can also be found in general lists of vices (Revelation 21:8; 22:15). (Complete Biblical Library Greek-English Dictionary)
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Robertson notes "That may be true, but the natural climax is sufficient explanation." Robertson on they heard - Present active participle of akouō, while hearing. They were cut to the quick (kardia - heart) - More literally "they were cut to their hearts." Stephen's words were like a saw that divided the hearts of his hearers, "cutting them asunder," a figure of speech describing the fact that they were becoming infuriated with him. Note Luke's use of the the imperfect tense for cut which signifies this was their reaction over and over, again and again (or since the word diaprio means "saw" one can envision a saw going back and forth, over and over, cutting them in two!) - you can just picture this august group beginning to bristle with rage and seethe with anger! The temperature in the Hall of Hewn Stones (watch this computer animation) is rising -- what a play on words in this context for the Sanhedrin's hearts were being "hewn" and Stephen would soon be stoned! See Steve Lawson describe the effects of being Cut to the Quick - What could/should be the positive effects of being "Cut to the Quick"? (1) Either an Acts 2:37+ response or (2) the antithesis as seen in the violent reaction of these hypocritical Sanhedrin bigots!
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Robertson adds "Like a whipcracker these words cut to the quick. They gloried in possessing the law and openly violated it." Luke's use in Acts 16:4 gives us a sense of the meaning of phulasso in this context - Now while they were passing through the cities, they were delivering the decrees which had been decided upon by the apostles and elders who were in Jerusalem, for them to observe (phulasso). Jesus and Paul made similar charges (and two of the passages use the same verb used by Luke - phulasso)... John 7:19 “Did not Moses give you the Law, and yet none of you carries out the Law? Why do you seek to kill Me?” Romans 2:23-26+ You who boast in the Law, through your breaking the Law, do you dishonor God? 24 For “THE NAME OF GOD IS BLASPHEMED AMONG THE GENTILES BECAUSE OF YOU,” just as it is written. 25 For indeed circumcision is of value if you practice the Law; but if you are a transgressor of the Law, your circumcision has become uncircumcision. (SEE UNCIRCUMCISED IN HEART - Acts 7:51) 26 So if the uncircumcised man keeps (phulasso) the requirements of the Law, will not his uncircumcision be regarded as circumcision? Galatians 6:13 For those who are circumcised do not even keep (phulasso) the Law themselves, but they desire to have you circumcised so that they may boast in your flesh. Keep (5442)(phulasso means to watch, to carry out the function as a military guard or sentinel (cp Ac 23:35, 28:16), to keep watch, to have one's eye upon lest one escape, to guard a person that he might remain safe (from violence, from another person or thing, from being snatched away, from being lost). The NT uses phulasso of guarding truth (eg, 1Ti 5:21, 6:20, 2Ti 1:14-note) Phulasso is the verb used to describe the shepherds "keeping watch (phulasso) over their flock by night (Lk 2:8), which congers up the image of savage wolves seeking to devour the helpless sheep. Elsewhere we read of the Good Shepherd, the Great Shepherd Who keeps watch over His sheep. Think about the phrase did not keep it for a moment -- Of what had they accused Stephen in Acts 6:13? They had accused him of incessantly speaking "against...the Law." They are the ultimate hypocrites for they failed to keep the very thing they accused Stephen of. This made them very angry. The truth always hurts, especially if you are a hypocrite!
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Robertson - Full of the Holy Spirit, gazing steadfastly into heaven, he saw God's glory and Jesus "standing" as if he had risen to cheer the brave Stephen. Elsewhere (save Acts 7:56 also) he is pictured as sitting at the right hand of God (the Session of Christ) as in Matthew 26:64; Mark 16:19; Acts 2:34; Ephes. 1:20; Col. 3:1; Hebrews 1:3. (Word Pictures in the New Testament)
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Robertson - They held their ears together with their hands and affected to believe Stephen guilty of blasphemy (cf. Matthew 26:65 = "Then the high priest tore his robes and said, “He has blasphemed! What further need do we have of witnesses? Behold, you have now heard the blasphemy;"). (ED: IN OTHER WORDS THEY REFUSED THE TRUTH AND BELIEVED WHAT THEY WANTED TO BELIEVE!) These Jews were doing just as their fathers had done! “But they refused to pay attention and turned a stubborn shoulder and stopped their ears from hearing. (Zech 7:11) Robertson - No vote was taken by the Sanhedrin. No scruple was raised about not having the right to put him to death (John 8:31). It may have taken place after Pilate's recall and before his successor came or Pilate, if there, just connived at such an incident that did not concern Rome. At any rate it was mob violence like modern lynching that took the law into the hands of the Sanhedrin without further formalities. And rushed at him with one impulse - The word one impulse is homothumadon which is used most often in a positive sense to describe the body of believers (Acts 1:14; Acts 2:46; Acts 4:24; Acts 5:12) who were "one in the Spirit," in stark contrast with these "religious" men (aka hypocrites) who were "one in the flesh" (and one in their father, the murderer, the devil - John 8:44). What a picture -- imagine the scene -- all at once, they all together rushed headlong at Stephen! Rushed (3729)(hormao from horme = violent impulse from ornumi = to excite, arouse) means to set out, to rush headlong, violently, impetuously. It describes a "swift and violent forward motion uncontrolled by reason." (Friberg) It is so fitting that while here hormao describes a herd of Sanhedrin controlled by their rage rushing at Stephen, in Mt 8:32 (Mk 5:13, Lk 8:33+) hormao describes a herd of swine controlled by evil spirits rushing to their death! There is not much difference between these two pictures, because the "religious" mob was also controlled by evil spirits and had destruction on their mind! Hormao - 5x in 5v - Matt. 8:32; Mk. 5:13; Lk. 8:33; Acts 7:57; Acts 19:29 Hormao - 10x in 10v in the Septuagint - Ge 31:21; Nu 16:42; Jos. 4:18; Jos. 6:5; Jdg. 20:37; 1 Sam. 15:19; Isa. 5:29; Jer. 4:28; Nah. 3:16; Hab. 1:8 Gilbrant - Hormao can be found in classical Greek meaning “set in motion, urge on,” and more frequently “start out, rush headlong” (when used intransitively; cf. Liddell-Scott). In the Septuagint hormaō translates at least five Hebrew terms, all of which describe the sudden directional movement of someone or something. Frequently this sudden movement was toward someone or something with malcontent (cf. Ge 31:21; Nu 16:42; Josh 4:18; Jdg 20:37); it could also mean “flee away” (cf. Nahum 3:16). “In the few passages where it occurs the (word) denotes violent movement uncontrolled by human reason” (Bertram, “hormē,” Kittel, 5:470). Thus a certain amount of impulsiveness is implicit in its use. (Ibid) Acts 7:58 When they had driven him out of the city, they began stoning him; and the witnesses laid aside their robes at the feet of a young man named Saul. (NASB: Lockman) KJV Acts 7:58 And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man's feet, whose name was Saul. driven him out of the city Nu 15:35; 1 Kings 21:13; Luke 4:29; Heb 13:12,13 stoning Acts 6:11; Lev 24:14-16; John 10:23-26 the witnesses Acts 6:13; Dt 13:9,10; 17:7 their Acts 8:1; 9:1-19; Acts 22:4,20 Acts 7 Resources - Multiple Sermons and Commentaries WITNESSES PREPARE TO STONE STEPHEN AS SAUL WITNESSES THE SCENE When they had driven him out of the city - They were in the Hall of Hewn Stone (watch this computer animation) and would not dare throw stones there lest the hall be "defiled" (what utter hypocrisy!) So just as Stephen's Lord was crucified outside the city, so too Stephen was crushed by stones outside the Holy City of Jerusalem. Robertson on Out of the city - To keep from defiling the place with blood. But they sought to kill Paul as soon as they got him out of the temple area (Acts 21:30-31 = "they dragged him out of the temple" = LET'S NOT "DEFILE THE TEMPLE! WHAT HYPOCRITES JUST LIKE THESE SANHEDRIN!). At least they would obey a portion of the Mosaic Law for in Numbers we read... Then the LORD said to Moses, “The man shall surely be put to death; all the congregation shall stone him with stones outside the camp.” (Nu 15:35) The Jews had attempted to stone Jesus in Luke 4:29-30+ and they got up and drove Him out of the city, and led Him to the brow of the hill on which their city had been built, in order to throw Him down the cliff. But passing through their midst, He went His way. The writer of Hebrews gives us a related exhortation... Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate. So, let us go out to Him outside the camp, bearing His reproach.(Heb 13:12,13+) They began stoning him - You could probably guess the verb tense Luke would use here for stoning. You guessed it - the imperfect tense = what a picture of one stone tossed after another. Stephen being hit again and again! Stoning (3037)(lithoboleo from lithos = stone + boleo = to throw) means to throw stones ( Mt 21:35; Mk 12:4 Acts 14:5) or to stone to death (Mt 23:37; Lk 13:34; Jn 8:5.; Acts 7:58-59 Heb 12:20) In the New Testament lithoboleo is used in reference to the stoning (killing) the prophets (Matthew 23:37; Luke 13:34) and Stephen (Acts 7:58,59). In Iconium both the Jews and the Gentiles sought to kill Paul and Barnabas by stoning (Acts 14:5). In the Septuagint it is the usual term for execution by stoning (Deuteronomy 13:10). Stoning was the Jewish punishment for blasphemy (Leviticus 24:14-16). Lithoboleo - 7x in 7v - stone(1), stoned(2), stones(2), stoning(1), went on stoning(1). Matt. 21:35; Matt. 23:37; Lk. 13:34; Acts 7:58; Acts 7:59; Acts 14:5; Heb. 12:20 Lithoboleo - 27x in 28v in the Septuagint - Exod. 8:26; Exod. 19:13; Exod. 21:28; Exod. 21:29; Exod. 21:32; Lev. 20:2; Lev. 20:27; Lev. 24:14; Lev. 24:16; Lev. 24:23; Num. 15:35; Num. 15:36; Deut. 13:10; Deut. 17:5; Deut. 21:21; Deut. 22:21; Deut. 22:24; Jos. 7:25; 1 Sam. 30:6; 1 Ki. 12:18; 1 Ki. 21:10; 1 Ki. 21:13; 1 Ki. 21:14; 2 Chr. 10:18; 2 Chr. 24:21; Ezek. 16:40; Ezek. 23:47 Vincent on began stoning - According to the Rabbis, the scaffold to which the criminal was to be led, with his hands bound, was to be twice the size of a man. One of the witnesses was to smite him with a stone upon the breast, so as to throw him down. If he were not killed, the second witness was to throw another stone at him. Then, if he were yet alive, all the people were to stone him until he was dead. The body was then to be suspended till sunset. And the witnesses laid aside their robes -They had to take off their robes to be able to make "good throws!" The false witnesses were to the first to stone him, their unlawful, unjustified actions being done (again ironically) according to the OT law which they were breaking (they were committing murder!). Moses recorded that "The hand of the witnesses shall be first against him to put him to death, and afterward the hand of all the people. So you shall purge the evil from your midst (WHAT IRONY! THEY WERE THE EVIL IN THE MIDST NOT STEPHEN!)." (Dt 17:7). Witnesses (3144)(martus/martys) are generally the ones who tell the truth about what they have seen or heard. Not so in this case! And what an ironic wordplay here, as the witnesses (martys) falsely testify against a true martyr, the first Christian martyr! Robertson on witnesses - The false testifiers against Stephen suborned by the Pharisees (Acts 6:11, 13). These witnesses had the privilege (ED: I WOULD CALL IT THE IGNOMINIOUS PRIVILEGE!) of casting the first stones (Dt. 13:10; Dt. 17:7) against the first witness for Christ with death (martyr in our modern sense of the word). Robertson - Beside (para) the feet. Our first introduction to the man who became the greatest of all followers of Jesus Christ. Evidently he was not one of the "witnesses" against Stephen, for he was throwing no stones at him. But evidently he was already a leader in the group of Pharisees. We know from later hints from Saul (Paul) himself that he had been a pupil of Gamaliel (Acts 22:3). Gamaliel, as the Pharisaic leader in the Sanhedrin, was probably on hand to hear the accusations against Stephen by the Pharisees. But, if so, he does not raise his voice against this mob violence. Saul does not seem to be aware that he is going contrary to the views of his master, though pupils often go further than their teachers. David