Page:An Exposition of the Old and New Testament (1828) vol 6.djvu/70

64 bear to hear of it, v. 51..53. II. The putting of him to death by stoning of him, and his patient, cheerful, pious submission to it, v. 54..60.

HEN 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 Chaldeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell. 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. 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, 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 Canaan, 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 PharoahPharaoh [sic]. 14. Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls. 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.

Stephen is now at the bar before the great council of the nation, indicted for blasphemy: what the witnesses swore against him we had an account of in the foregoing chapter, that he spake blasphemous Words against Moses and God; for he spake against this holy place and the law. Now, here,

I. The High Priest calls upon him to answer for himself, v. 1. He was president, and, as such, the mouth of the court, and therefore he saith, "You, the prisoner at the bar, you hear what is sworn against you; what do you say to it? Are these things so? Have you ever spoken any words to this purport? If you have, will you recant them, or will you stand to them? Guilty or not guilty?" This carried a shew of fairness, and yet seems to have been spoken with an air of haughtiness; and thus far he seems to have prejudged the cause, that, if it were so, that he had spoken such and such words, he shall certainly be adjudged a blasphemer, whatever he may offer in justification or explanation of them.

II. He begins his defence, and it is long; but it should seem by his breaking off abruptly, just when he came to the main point, (v. 50.) that it would have been much longer, if his enemies would have given him leave to say all he had to say. In general we may observe,

1. That in this discourse he appears to be a man ready and mighty in the scriptures, and thereby thoroughly furnished for every good word and work. He can relate scripture-stories, and such as were very pertinent to his purpose, off hand, without looking in his Bible. He was filled with the Holy Ghost, not so much to reveal to him new things, or open to him the secret counsels and decrees of God concerning the Jewish nation, with them to convict these gainsayers; no, but to bring to his remembrance the scriptures of the Old Testament, and to teach him how to make use of them for their conviction. They that are full of the Holy Ghost, will be full of the scripture, as Stephen was.

2. That he quotes the scriptures, according to the Septuagint translation, by which it appears that he was one of the Hellenist Jews, who used that version in their synagogues. His following that, occasions divers variations from the Hebrew original in this discourse, which the judges of the court did not correct, because they knew how he was led into them; nor is it any derogation to the authority of that Spirit by which he spake, for the variations are not material. We have a maxim, Apices juris non sunt jura—Mere points of law are not law itself.

These verses carry on this his compendium of church-history to the end of the book of Genesis. Observe,

(1.) His preface; Men, brethren, and fathers, hearken. He gives them, though not flattering titles, yet civil and respectful ones, signifying his expectation of fair treatment with them; from men he hopes to be treated with humanity, and he hopes that brethren and fathers will use him in a fatherly brotherly way. They are ready to look upon him as an apostate from the Jewish church, and an enemy to them. But to make way for their conviction to the contrary, he addresses himself to them as men, brethren, and fathers; resolving to look on himself as one of them, though they would not so look on him. He craves their attention; Hearken; though he was about to tell them what they already knew, yet he begs them to hearken to it, because, though they knew it all, yet they would not without a very close application of mind know how to apply it to the case before them.

(2.) His entrance upon the discourse; which (however it may seem to those that read it carelessly) is far from being a long ramble only to amuse the hearers, and give them a diversion by telling them an old story. No it is all pertinent and ad rem—to the purpose, to shew them that God had not his heart so much upon that holy place and the law as they had; but, as he had a church in the world many ages before that holy place was founded, and the ceremonial law given, so he would have, when they should both have had their period.

[1.] He begins with the call of Abraham out of