1.

Then said the high priest, Are these things so?

2.

And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran,

3.

And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee.

4.

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

Verse 4
When his father was dead. By a comparison of Genesis 11:26,Genesis 11:32,Genesis 11:12:4, it would seem that Abraham's father must have been alive at this time. There are many such apparent discrepancies between the statements made in this discourse, and those in the books of Genesis and Exodus, of which only conjectural explanations can be given.

5.

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

6.

And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years.

7.

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

Verse 7
Judge; punish.

8.

And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat the twelve patriarchs.

9.

And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him,

Verse 9
The patriarchs; Joseph's brethren.

10.

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

11.

Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance.

12.

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

13.

And at the second time Joseph was made known to his brethren; and Joseph's kindred was made known unto Pharaoh.

14.

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

Verse 14
Threescore and fifteen; Moses says seventy. (Genesis 46:27.)

15.

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

16.

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

Verse 16
From Genesis 23:16, it would seem that Abraham purchased his burial-field of Ephron. In Genesis 33:18,Genesis 33:19, there is an account of Jacob's buying a burying-places in Sychem, of the sons of Emmor, there called Hamor. This is another of the instances in which Stephen's account appears not to correspond respond with the Mosaic history, and of which no satisfactory explanation has yet been given. The necessity of finding such explanation depends upon the question whether we consider this address of Stephen as divinely inspired. The sacred writers often record the discourse of uninspired men.

17.

But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt,

Verse 17
The promise; to give the land of Canaan to the descendants of Abraham.

18.

Till another king arose, which knew not Joseph.

19.

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

20.

In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months:

21.

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

22.

And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.

23.

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

24.

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

25.

For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not.

26.

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

27.

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

28.

Wilt thou kill me, as thou diddest the Egyptian yesterday?

29.

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

30.

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

Verse 30
An angel of the Lord. This expression is employed to represent any of the visible forms by which God made communications to men. God himself, being a spirit, is necessarily invisible. See Acts 7:38, where even the voice which held communication with Moses upon Mount Sinai, is represented as that of an angel. (Comp. Exodus 19:18-21.)

31.

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

32.

Saying, I am the God of thy fathers, the God of Abrham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold.

33.

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

Verse 33
Put off thy shoes. To remove the shoes or sandals from the feet, was a token of respect or of reverence.

34.

I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt.

Verse 34
I have seen. The repetition is to give emphasis to the declaration.

35.

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

36.

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

37.

This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear.

38.

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

Verse 38
This is he; that is, this Moses is he,--the expression referring to what is said at the commencement of the Acts 7:37.--The church in the wilderness; the children of Israel--Lively; life-giving.

39.

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

40.

Saying unto Aaron, Make us gods to go before us: for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him.

Verse 40
We wot not; we know not.

41.

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

Verse 41
Rejoiced; that is, with festivities of religious worship, mentioned, in Exodus 32:6.

42.

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

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.

Verse 43
There seems to be no account, in the Mosaic history, of the particular forms of idolatrous worship, to which these allusions refer. The passage appears to be a quotation from Amos, Amos 5:25,Amos 5:26, through the Greek version then in use,--with some differences, however, in the phraseology, which have not been satisfactorily accounted for.

44.

Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen.

Verse 44
The tabernacle of witness. The tabernacle was the sacred tent, under which the ark containing the covenant made by Jehovah with his people, accompanied by visible tokens of his presence, was received. It was hence called the tabernacle of witness, as containing the testimony or witness of God's promised protection and blessing.

45.

Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David;

Verse 45
Jesus, Joshua, the successor of Moses. Jesus is the Greek, and Joshua the Hebrew form.--Possession of the Gentiles; Canaan.--Unto the days of David; that is, it was kept until his days.

46.

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

Verse 46
A tabernacle; another tabernacle, referring to the temple which David desired to build.

47.

But Solomon built him an house.

48.

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

49.

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

50.

Hath not my hand made all these things?

51.

Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.

52.

Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers:

53.

Who have received the law by the disposition of angels, and have not kept it.

Verse 53
Here Stephen's historical narrative suddenly terminates. It is somewhat difficult to say how he considered such a summary of the Jewish history available for the purposes of his defence. Some portions have an indirect bearing upon the circumstances of his case, especially those relating to the Israelites' rebelling against, and rejecting Moses, (Acts 7:39,Acts 7:40,) from which he may have intended to deduce a warning for his hearers, against rejecting Christ. The general applicability of the discourse, however, is not obvious. To account for the abrupt change which here takes place, from an unfinished historical review to severe reproach and invective, commentators have supposed him to have been interrupted by indications of tumult and violence in the assembly.

54.

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

55.

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

56.

And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.

57.

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

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.

Verse 58
Their clothes; that is, such as it was necessary to put off in order to leave the arms free. The throwing of the stones was to be commenced by the witnesses.--Saul; afterwards called Paul. This is the first mention of his name.

59.

And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.

Verse 59
Lord Jesus, receive my spirit. The example of Stephen, in addressing his dying prayer to Jesus Christ, has had deservedly great influence, as evidence of the light in which the person of the Redeemer was then regarded.

60.

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