Bible Commentaries
Acts 7

Verses 22-23

DISCOURSE: 1756
THE ZEAL OF MOSES

Acts 7:22-23. And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. And when he was full forty years old, it came into his heart to visit his brethren, the children of Israel.

IT was urged against Stephen, that he was an enemy to Moses, and to the laws delivered by him. He, in vindicating himself against this charge, exalts Moses to the uttermost, as the greatest friend of Israel, who, at the peril of his life, and with the loss of all things, effected their deliverance from their bondage in Egypt.
In the hope that God, of his mercy, may raise up from amongst ourselves such friends to Israel, I will endeavour to shew,

I.

The use to which Moses applied his distinguished talents—

Certainly his talents were of the most distinguished kind—
[In point of rank, he was second only to Pharaoh himself. in the whole Egyptian kingdom. Whether the government itself would ever have devolved on him, we cannot say: but, next to Pharaoh, he now possessed the greatest influence, and the most enlarged authority. His acquirements were of the very first order: “he was learned in all the wisdom of the Egyptians,” who were at that time the most learned people upon earth. Solomon himself, who was wiser than all the children of the east country, was commended especially by this, that “he excelled all the wisdom of Egypt [Note: 1 Kings 4:30.]:” and, consequently, the character here given us of Moses, as “learned in all the wisdom of the Egyptians,” is as elevated as any that could be given to mortal man. But to this was added experience, in all the most arduous affairs of state. When it is said, “he was mighty in words and in deeds,” we are not to understand it of what he was subsequent to his mission to redeem Israel from their bondage; but of his previous state, whilst he was yet in Pharaoh’s court, where he must of necessity find many occasions which called for peculiar wisdom in deliberation, and energy in action. At the same time, he was now in the very prime of life; not so young, as to act with thoughtless indiscretion; nor yet so old, as to be suspected of acting from a weariness of life, or a superstitious hope of meriting somewhat at the hands of God: he was forty years of age; at which time his judgment was fully matured: and, if he had affected worldly pleasures, he was fully capable of enjoying them with the richest zest, and for many years.]

Yet, with all these advantages, how did he employ them?
[Did he enjoy himself as one intent only on his own personal gratifications? No: he felt for the miseries of his oppressed brethren; and determined to interest himself in their behalf. He was aware that such a proceeding must be attended with great sacrifices on his part, and expose him to very imminent dangers. He must of necessity lose his place and situation in the court of Pharaoh; and, in uniting himself to the despised and persecuted Israelites, he could not fail to bring upon himself much reproach and suffering.: yet, having weighed, as in a balance, the evils which he must endure against the benefits which he hoped to convey, “he refused to be called any longer the son of Pharaoh’s daughter; and chose rather to suffer affliction with the people God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt [Note: Hebrews 11:24-26.].” The benevolent desire of delivering his people from their oppression having been conceived in his mind, he instantly addressed himself to that good work: and, “seeing one of them injured by an Egyptian, he slew the Egyptian, and hid him in the sand.” But finding, the next day, that this action had been discovered, and knowing assuredly that, if he should be apprehended by Pharaoh, his life would be sacrificed, “he fled from the face of Pharaoh, and dwelt in the land of Midian [Note: Exodus 2:11-15.].” How far the precise mode of carrying his desires into effect was right, I presume not to judge. It is the desire of delivering his people, and not the mode of his attempting that deliverance, that is the object of my commendation: and that is held forth to us, by God himself, as worthy of our highest admiration.]

And now let us consider,

II.

The light which his conduct reflects on the general subject of Missions—

Methinks it reflects great light,

1.

On the need there is of Missions—

[The state of the Israelites in Egypt very strongly illustrates the state of mankind at large under the bondage of sin and Satan. Truly “the god of this world” rules over men with most tyrannic sway; “leading them captive at his will,” and recompensing with nothing but evil their most laborious exertions. In one respect, the vassals of Satan are in a far worse predicament than they; for they are unconscious of their bondage, and even love their chains. Not only where the darkness of heathenism prevails, but even where the light of Christianity shines, are men enslaved by their lusts and passions; and yet are ready to account their bondage liberty [Note: 2 Peter 2:19.]; unconscious, too, in what that bondage will issue. To the miseries of oppressed Israel, so far at least as the cruel Egyptians could inflict them. death put a happy termination: but the slavery of Satan’s vassals is leading them to chains of everlasting darkness. Say, then, whether there be not need for such to be instructed, and encouraged to cast off the yoke with which they are bound? Yes verily: and to exert ourselves for the diffusion of such light and liberty is an employment worthy of the most elevated of mankind. No talents can be improved to better purpose than in such acts of benevolence as these.]

2.

On the spirit with which they should be undertaken—

[Moses regarded all the honours and riches of Egypt as nothing, when put into competition with the service of God, and the benefiting of mankind. Nay, not only did the sacrificing of all earthly comforts appear trivial in his eyes, but even life itself was judged by him as of small value, in comparison of the discharge of his duties to God and man. Now, thus should it be with us. Whatever we possess of earthly distinctions, we should account it of no value, but as it may subserve the honour of God and the interests of our fellow-creatures. Instead of imagining that any elevation of rank exempts us from such labours, I hesitate not to say, that the possession of influence is itself a call for benevolent exertions; and the greater our talents are, the greater is the obligation upon us to improve them for our God. For every talent we possess we are responsible to God: and, if we are faithful in serving God to the utmost of our power, there is a glorious recompence awaiting us in the eternal world. “To this recompence we should have respect, even as Moses himself had:” and such a sense should we have of its transcendent excellency, that it should altogether swallow up all inferior considerations, and engage for God all the faculties we possess. These are the views with which a man should enter upon missionary labours, and the spirit with which he should pursue them: for then only can we embark in such a service with effect, when we engage in it with our whole hearts and our whole souls.]

3.

On the success which may he hoped for by all who undertake them aright—

[Moses succeeded not at first. The very persons whom he sought to deliver were the first to “put him from them; saying, Who made thee a ruler and a judge over us [Note: This was the sentiment, not of him only who addressed these words to him, but of the nation generally. Compare ver. 27. with ver. 35.]?” And afterwards, when he was sent by God to deliver them, they only complained of him as occasioning their more augmented sorrows. And, after he had succeeded in bringing them into the wilderness, he found them only a rebellious and stiff-necked people, who loaded him with reproaches, and wished to return back again into Egypt [Note: Exodus 5:21.]. Of all the adults that he brought out of Egypt, two only ever inherited the promised land. Yet did Moses account his labours well repaid, because in their posterity they enjoyed all that he had fondly hoped to confer on them. Now, in like manner shall all who engage in missions sooner or later see their labours crowned with success. They may have many trials at first, and may appear to labour a long time in vain. And after that they have gathered a Church, they may find much discouragement arising from the untowardness of their converts. Yet, let them only wait on God, and the seed which seems long unproductive shall spring up, and bring forth an abundant harvest. And in this shall the Christian missionary succeed, far beyond all that Moses could reasonably contemplate. The prospects of Moses chiefly terminated on the possession of the promised land, and on the prosperity to be enjoyed there: whereas the Christian missionary knows assuredly, that every true convert shall possess, in due season, all the glory and felicity of heaven. And if his own converts be but few, still he has a consciousness that distant harvests may arise, when “the handful of corn which he cast on the top of the mountains shall shake like the woods of Lebanon, and they of the city shall flourish like grass of the earth [Note: Psalms 72:16.].” And thus he has the consolation to hope, that “others more successful may enter into his labours; and that he who sowed, and those who reap, shall rejoice together in heaven for evermore.”]

Let me now ask,
1.

Whence is it that Missionaries are so greatly wanting?

[The principles by which Moses was actuated were faith and love. “By faith,” we are told, he embarked in this sacred cause, and executed his work with such fidelity [Note: Hebrews 11:24.]. But we are sadly defective in this grace. We see not with sufficient clearness the perishing condition of the heathen, and their need of that remedy which God has put into our hands. Nor do we feel that love for souls, which should overcome our self-love, and make us willing to give up ourselves to this difficult and self-denying work. We do not realize eternity as we ought. O! if we had just views of the eternal world, how empty would all earthly distinctions appear, and how important the work of missions! Dear brethren, we all have reason to be ashamed, and especially when we reflect on the wonders of redeeming love. How rich was the Lord Jesus Christ in the bosom of his Father; and yet, how poor did he become, that we, through his poverty, might be rich! This is the proper pattern for us to follow: and if once we be imbued with a sense of his love, we shall account it our highest honour to live and die for him.]

2.

What is the best possible improvement of our talents—

[I am far from saying that all talent is to be directed in one channel. There is not any department of science wherein the most exalted talents may not be profitably employed. But, of all offices, that of a minister or a missionary is the most exalted. A minister, whether stationary, in the care of a single parish, or moving in the more extended field of a missionary, is the servant, the ambassador, the very representative of the Most High God; and, as such, has scope for all the talents that any man can possess. It is but too common amongst us to assign to youth of great promise those services whereby their temporal interests may be advanced, and to reserve for those of inferior capacity the service of God’s sanctuary. But this is very dishonourable to God, and very injurious to the souls of men. Let the conduct of Moses shame us: and let us all, whatever our talents or influence may be, devote them all to the service of our God, and to the promotion of our Redeemer’s kingdom. It is not indeed necessary that we relinquish the line of life in which divine Providence has called us: on the contrary, we are told to “abide in the calling wherein God has called us,” yea, “therein to abide with God:” but, whatever our peculiar talents be, and in whatever department of the state they are exercised, let us consider the service of God, and of his people, as having the first claim upon us; and let no personal interest be considered as worthy of a thought, in comparison of God’s honour, and the eternal welfare of mankind.]

Verses 59-60

DISCOURSE: 1757
THE DEATH OF STEPHEN

Acts 7:59-60. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.

OF all histories, that of the Christian Church is the most interesting, and particularly that part of it which is recorded by the inspired writers. There we behold every thing portrayed with perfect fidelity; nothing is concealed, nothing exaggerated. The writers appear unconcerned about any thing but the truth itself; from which they leave all persons to draw their own conclusions. Large sums of money arising from the sale of different estates were lodged in the hands of the Apostles for the use of the Church; and in a very little time they began to be suspected of partiality to the natives of Judea, in preference to the Jews of foreign extraction. This they relate with perfect indifference, together with the method adopted by them to prevent the distraction arising from too great a multiplicity of concerns. Then having told us who were chosen by the Church to superintend their temporal concerns, they proceed to detail the history of one whose piety was most distinguished, and whose end was most glorious; and who, as being the first martyr in the Christian Church, was to be an example for the imitation of Christians in all future ages.
In relation to this history of Stephen, there are two things which we propose to notice;

I.

The occasion of his death—

Being endowed with very eminent gifts, he maintained a controversy with the most learned Jews of different countries; and so confounded them with his arguments, that they had no alternative, but to acknowledge their errors, or to silence him by force. To this latter method they had recourse: they seized him, and brought him before the council, and accused him of blasphemy, that he might be put to death. In the chapter before us is contained his defence; which so irritated and inflamed them, that it stirred them up in a violent and tumultuous manner to take away his life. Let us consider distinctly its most prominent parts:

1.

The statement—

[A superficial reader would scarcely see the scope and bearing of Stephen’s argument: but the argument will be found plain and clear, if only we bear in mind what the accusation was. He was accused of blasphemy against Moses, and against the temple, and the law, because he had declared that the Lord Jesus would execute his judgments on the whole nation. For these declarations he had abundant warrant, from the prophecies contained in the Jewish Scriptures [Note: For the destruction of Jerusalem, see Jeremiah 7:4; Jeremiah 7:7-14; Jeremiah 26:6-9; Jeremiah 26:12; Jeremiah 26:18. And for the change of “the customs,” i. e. of the law itself, see Isaiah 65:16; Isaiah 66:19-21.] — — — nor can we doubt but that, if he had been permitted to proceed in his argument without interruption, he would have proved every part of his assertions in the most convincing manner. But, as soon as they discerned the precise scope of his argument, they shewed such impatience as constrained him to break off abruptly in the midst of it. He had shewn them, tham Abraham was chosen of God whilst he was yet an idolater in an idolatrous land; that he and his posterity served and enjoyed God, long before the law was given by Moses; that Moses himself was rejected by the people whom he was sent to deliver; that he also had directed the people to look for another Prophet who should arise after him, and whom they must obey at the peril of their souls. He then shewed, that whilst the temple was yet in all its glory, and its services were performed with the strictest regularity, God had spoken of the temple in the most disparaging terms, as unsuitable to the majesty of Him who filled heaven and earth [Note: Isaiah 66:1-2.].

Here the drift of his discourse began to appear: the people saw that their temple and its services were not necessary to the enjoyment of God’s favour, and that they could afford no security to those who were disobedient to his word. Here therefore they manifested their wrathful indignation: which obliged him to drop the prosecution of his argument, and to proceed to]

2.

The application of it to their hearts and consciences—

[Nothing could be more temperate or cautious than the foregoing discourse. But when Stephen saw the inveteracy of their prejudices, he changed his voice, and addressed them with an energy and fidelity that became a servant of the living God. They had indeed in their flesh the seal of God’s covenant; but they were “uncircumcised in heart and ears,” and “resisted the Holy Ghost,” who both by his word and influence strove to bring them to a better mind. They professed to venerate the prophets; but they were following the steps of their forefathers, who had uniformly persecuted those whom God had sent to instruct and warn them: yea, they had been the betrayers and murderers of their Messiah himself: and though they pretended a great regard for the law, and professed to be actuated by a zeal for its honour, they had never been truly observant of its commands.
Such is the character of persecutors in general: they are full of pride and wrath, and are so blinded by prejudice as to be incapable of seeing the wickedness of their own hateful dispositions. Their zeal for God’s honour is a mere pretence, a cover, and a plea for their own malignity. Look at them in every age, they all are actuated by the same spirit, and all tread in the same paths. Doubtless in addressing them we should first try what argument and persuasion will do; and we should exercise much patience towards them: but when we find that they shut their ears and harden their hearts against conviction, we should not be afraid to exhibit their conduct in its true light, or to set before them the judgments which they are bringing on their own souls.]

3.

The confirmation of it by an actual vision of Christ himself—

[They were sufficiently irritated by this reproof; “they were cut to the heart,” even as if they had been sawn asunder [Note: διεπρἱοντο.]; and “they gnashed upon him with their teeth.” But the preacher, “being filled with the Holy Ghost, looked up steadfastly to heaven, and saw the glory of God, and Jesus standing at the right hand of God:” and, being favoured with this vision, he declared to his persecutors what he saw. One might have hoped that this at least would have made them pause; but it inflamed even unto madness: “They cried out with a loud voice, and stopped their ears, and ran upon him with one accord, and cast him out of the city, and stoned him.”

Here we see how inveterate is that prejudice which instigates men to oppose religion: nothing can satisfy them; nothing can convince them: and the stronger the evidence adduced for their conviction, the fiercer will be their rage against their monitors and reprovers.
We have here also a striking instance of that hypocrisy which usually characterizes the persecutors of religion. They would not stone him in the city, because God had ordered that blasphemers should be put out of the camp before they were stone [Note: Leviticus 24:14-16; Leviticus 24:23. See also 1 Kings 21:13.]: and they took care that the hands of the witnesses should be first upon him [Note: Deu 17:6-7]: but they had not hesitated to suborn false witnesses against him; nor did they scruple to put to death a man whom, they could not convict of any crime. Thus the murderers of our Lord would not venture to put into the treasury the money which Judas had returned, though they had been forward enough to give it him as the price for his Masters blood: thus also it is in every age; the haters of God will stop at nothing to accomplish their wicked purposes; but they will “strain out a gnat at the very time that they are swallowing a camel.”

Here also we see how God supports his faithful servants. If he leave them in the hands of their enemies as it respects the body, he will supply them with consolations to support the soul. Stephen knew before that Jesus was at the right hand of God: but when he saw him there, and saw him “standing” there, ready to succour his oppressed servant, and to avenge his cause, his mind was fortified, and death was divested of all its terrors.]

Such was the occasion of Stephen’s death. We now proceed to notice,

II.

The manner of it—

Violent as were the proceedings of his enemies, he was all composure. Behold,

1.

His faith—

[He “knew in whom he had believed,” and that “He was able to save him to the uttermost.” He knew that the soul, when liberated from the body, would continue to exist; and that its felicity consisted in communion with Christ. To Christ therefore the blessed martyr now addressed himself in prayer, and committed his soul into the Saviour’s hands. This was as solemn an act of worship as he could offer; for it was precisely the same as that which Christ himself had offered to his Father with his dying breath, when he said, “Father, into thy hands I commend my spirit.” Yet this act of worship was paid by Stephen to Christ, at the very time when he beheld the Father’s glory, and at the very time that he was full of the Holy Ghost. How evident is it from hence that Christ is God equal with the Father! and how evident that a prospect of dwelling for ever in his presence will disarm death of its sting, and support the soul under the most cruel sufferings!

This is the faith which we should cultivate: this view of Jesus as an almighty and all-sufficient Saviour will quicken us to every duty, and strengthen us for every trial, and make us victorious over every enemy. Though appointed as “sheep for the slaughter, we shall be more than conquerors through Him that loved us.”]

2.

His love—

[In exact conformity to his Saviour’s example, he died praying for his murderers; “Lord lay not this sin to their charge!” This shews how far he was from feeling any thing of resentment in the rebuke which he had before given them: and it shews that the utmost fidelity to the souls of men will consist with the most fervent love towards them. Well had this holy man learned the precepts of his Lord. O that we also might obtain the same grace to “bless them that curse us, and to pray for them that despitefully use us and persecute us!” This is the test of real love. To love them that love us, is nothing: the vilest publicans will do that: but to love our enemies, to feel for them rather than for ourselves, to be tenderly concerned for them at the very moment that they are venting their utmost rage against us, and to be more anxious for the welfare of their souls than for the preservation of our own lives, this is Christian love; this is that love which is the fruit of the Spirit, the image of God, and the earnest of heaven in the soul. Possessed of such a spirit, we need not fear what man can do unto us; for even the most violent death will be to us only as reclining on a bed to sleep. Stephen, with this grace in his heart, and this prayer upon his lips, “fell asleep.”]

Here then let the world judge;

1.

Whether there be not an excellency in true religion?

[We acknowledge that many heathens have shewn a wonderful composure in death, yea, and a joyous exultation in it also: but then they have been borne up by pride and vanity, and the hope of man’s applause: no instance ever occurred of such an end as Stephen’s, except among the worshippers of Jehovah. Nothing but divine grace can give such meekness and fortitude, such faith and love, such tranquillity and joy. as Stephen manifested in that trying hour. On the other hand, divine grace will produce these things wherever it reigns in the soul: in proportion to the measure of any man’s grace will be his proficiency in these virtues. Compare then the spiritual man with one who is yet under the influence of his corrupt nature; compare, for instance, the mind of Paul after his conversion to the faith of Christ, with its state whilst he was keeping the raiment of Stephen’s murderers. Such a comparison would in one instant convince us, that there is a wonderful efficacy in the Gospel of Christ, and that a person under its full influence is as superior to others as the solar light is to the twinkling of the obscurest star.]

2.

Whether the true Christian be not the happiest man?

[On the one side are proud and persecuting zealots; on the other are the meek followers of a crucified Saviour. Look at the frame of their minds; the one all rage and violence; the other all sweetness and composure. Let any man, with the Bible in his hand, survey that scene which we have just contemplated; and say, Whether he would not infinitely prefer the state of Stephen with all his sufferings, to that of his persecutors satiated with his blood? A man through cowardice may draw back from sufferings; but no man can doubt which of these parties was in the more enviable state: and how much less could he doubt it if he were to survey them in their present state; the one exulting in his Saviour’s bosom, and the other receiving the just recompence of their sins? O let all, whether oppressors or oppressed, contemplate this, and then make their election, “Whose they will be, and whom they will serve.”]