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Commentary on Acts 7 verses 1–16
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 spoke blasphemous words against Moses and God; for he spoke against this holy place and the law. Now here,
I. The high priest calls upon him to answer for himself, Act 7:1. 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 show 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 (Act 7:50), 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. Those 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 he was one of the Hellenist Jews, who used that version in their synagogues. His following this, 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 spoke, 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 (whatever 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 show them that God had no this 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 Ur of the Chaldees, by which he was set apart for God to be the trustee of the promise, and the father of the Old Testament church. This we had an account of (Gen 12:1, etc.), and it is referred to, Neh 9:7, Neh 9:8. His native country was an idolatrous country, it was Mesopotamia, (Act 7:2), the land of the Chaldeans (Act 7:4); thence God brought him at two removes, not too far at once, dealing tenderly with him; he first brought him out of the land of the Chaldeans to Charran, or Haran, a place midway between that and Canaan (Gen 11:31), and thence five years after, when his father was dead, he removed him into the land of Canaan, wherein you now dwell. It should seem, the first time that God spoke to Abraham, he appeared in some visible display of the divine presence, as the God of glory (Act 7:2), to settle a correspondence with him: and then afterwards he kept up that correspondence, and spoke to him from time to time as there was occasion, without repeating his visible appearances as the God of glory.
First, From this call of Abraham we may observe, 1. That in all our ways we must acknowledge God, and attend the directions of his providence, as of the pillar of cloud and fire. It is not said, Abraham removed, but, God removed him into this land wherein you now dwell, and he did but follow his Leader. 2. Those whom God takes into covenant with himself he distinguishes from the children of this world; they are effectually called out of the state, out of the land, of their nativity; they must sit loose to the world, and live above it and every thing in it, even that in it which is most dear to them, and must trust God to make it up to them in another and better country, that is, the heavenly, which he will show them. God's chosen must follow him with an implicit faith and obedience.
Secondly, But let us see what this is to Stephen's case. 1. They had charged him as a blasphemer of God, and an apostate from the church; therefore he shows that he is a son of Abraham, and values himself upon his being able to say, Our father Abraham, and that he is a faithful worshipper of the God of Abraham, whom therefore he here calls the God of glory. He also shows that he owns divine revelation, and that particularly by which the Jewish church was founded and incorporated. 2. They were proud of their being circumcised; and therefore he shows that Abraham was taken under God's guidance, and into communion with him, before he was circumcised, for that was not till Act 7:8. With this argument Paul proves that Abraham was justified by faith, because he was justified when he was in uncircumcision: and so here. 3. They had a mighty jealousy for this holy place, which may be meant of the whole land of Canaan; for it was called the holy land, Immanuel's land; and the destruction of the holy house inferred that of the holy land. "Now," says Stephen, "you need not be so proud of it; for," (1.) "You came originally out of Ur of the Chaldees, where your fathers served other gods (Jos 24:2), and you were not the first planters of this country. Look therefore unto the rock whence you were hewn, and the holy of the pit out of which you were digged;" that is, as it follows there, "look unto Abraham your father, for I called him alone (Isa 51:1, Isa 51:2) - think of the meanness of your beginnings, and how you are entirely indebted to divine grace, and then you will see boasting to be for ever excluded. It was God that raised up the righteous man from the east, and called him to his foot. Isa 41:2. But, if his seed degenerate, let them know that God can destroy this holy place, and raise up to himself another people, for he is not a debtor to them." (2.) "God appeared in his glory to Abraham a great way off in Mesopotamia, before he came near Canaan, nay, before he dwelt in Charran; so that you must not think God's visits are confined to this land; no; he that brought the seed of the church from a country so far east can, if he pleases, carry the fruit of it to another country as far west." (3.) "God made no haste to bring him into this land, but let him linger some years by the way, which shows that God has not his heart so much upon this land as you have yours, neither is his honour, nor the happiness of his people, bound up in it. It is therefore neither blasphemy nor treason to say, It shall be destroyed,"
[2.]The unsettled state of Abraham and his seed for many ages after he was called out of Ur of the Chaldees. God did indeed promise that he would give it to him for a possession, and to his seed after him, Act 7:5. But, First, As yet he had no child, nor any by Sarah for many years after. Secondly, He himself was but a stranger and a sojourner in that land, and God gave him no inheritance in it, no, not so much as to set his foot on; but there he was as in a strange country, where he was always upon the remove, and could call nothing his own. Thirdly, His posterity did not come to the possession of it for a long time: After four hundred years they shall come and serve me in this place, and not till then, Act 7:7. Nay, Fourthly, They must undergo a great deal of hardship and difficulty before they shall be put into the possession of that land: they shall be brought into bondage, and ill treated in a strange land: and this, not as the punishment of any particular sin, as their wandering in the wilderness was, for we never find any such account given of their bondage in Egypt; but so God had appointed, and it must be. And at the end of four hundred years, reckoning from the birth of Isaac, that nation to whom they shall be in bondage will I judge, saith God. Now this teaches us, 1. That known unto God are all his works beforehand. When Abraham had neither inheritance nor heir, yet he was told he should have both, the one a land of promise, and the other a child of promise; and therefore both had, and received, by faith. 2. That God's promises, though they are slow, are sure in the operation of them; they will be fulfilled in the season of them, though perhaps not so soon as we expect. 3. That though the people of God may be in distress and trouble for a time, yet God will at length both rescue them and reckon with those that do oppress them; for, verily there is a God that judgeth in the earth.
But let us see how this serves Stephen's purpose. 1. The Jewish nation, for the honour of which they were so jealous, was very inconsiderable in its beginnings; as their common father Abraham was fetched out of obscurity in Ur of the Chaldees, so their tribes, and the heads of them, were fetched out of servitude in Egypt, when they were the fewest of all people, Deu 7:7. And what need is there of so much ado, as if their ruin, when they bring it upon themselves by sin, must be the ruin of the world, and of all God's interests in it? No; he that brought them out of Egypt can bring them into it again, as he threatened (Deu 28:68), and yet be no loser, while he can out of stones raise up children unto Abraham. 2. The slow steps by which the promise made to Abraham advanced towards the performance, and the many seeming contradictions here taken notice of, plainly show that it had a spiritual meaning, and that the land principally intended to be conveyed and secured by it was the better country, that is, the heavenly; as the apostle shows from this very argument that the patriarchs sojourned in the land of promise, as in a strange country, thence inferring that they looked for a city that had foundations, Heb 11:9, Heb 11:10. It was therefore no blasphemy to say, Jesus shall destroy this place, when at the same time we say, "He shall lead us to the heavenly Canaan, and put us in possession of that, of which the earthly Canaan was but a type and figure."
[3.]The building up of the family of Abraham, with the entail of divine grace upon it, and the disposals of divine Providence concerning it, which take up the rest of the book of Genesis.
First, God engaged to be a God to Abraham and his seed; and, in token of this, appointed that he and his male seed should be circumcised, Gen 17:9, Gen 17:10. He gave him the covenant of circumcision, that is, the covenant of which circumcision was the seal; and accordingly, when Abraham had a son born, he circumcised him the eighth day (Act 7:8), by which he was both bound by the divine law and interested in the divine promise; for circumcision had reference to both, being a seal of the covenant both on God's part - I will be to thee a God all-sufficient, and on man's part - Walk before me, and be thou perfect. And then when effectual care was thus taken for the securing of Abraham's seed, to be a seed to serve the Lord, they began to multiply: Isaac begat Jacob, and Jacob the twelve patriarchs, or roots of the respective tribes.
Secondly, Joseph, the darling and blessing of his father's house, was abused by his brethren; they envied him because of his dreams, and sold him into Egypt. Thus early did the children of Israel begin to grudge those among them that were eminent and outshone others, of which their enmity to Christ, who, like Joseph, was a Nazarite among his brethren, was a great instance.
Thirdly, God owned Joseph in his troubles, and was with him (Gen 39:2, Gen 39:21), by the influence of his Spirit, both on his mind, giving him comfort, and on the minds of those he was concerned with, giving him favour in their eyes. And thus at length he delivered him out of his afflictions, and Pharaoh made him the second man in the kingdom, Psa 105:20-22. And thus he not only arrived at great preferment among the Egyptians, but became the shepherd and stone of Israel, Gen 49:24.
Fourthly, Jacob was compelled to go down into Egypt, by a famine which forced him out of Canaan, a dearth (which was a great affliction), to that degree that our fathers found no sustenance in Canaan, Act 7:11. That fruitful land was turned into barrenness. But, hearing that there was corn in Egypt (treasured up by the wisdom of his own son), he sent out our fathers first to fetch corn, Act 7:12. And the second time that they went, Joseph, who at first made himself strange to them, made himself known to them, and it was notified to Pharaoh that they were Joseph's kindred and had a dependence upon him (Act 7:13), whereupon, with Pharaoh's leave, Joseph sent for his father Jacob to him into Egypt, with all his kindred and family, to the number of seventy-five souls, to be subsisted there, Act 7:13. In Genesis they are said to be seventy souls, Gen 46:27. But the Septuagint there makes them seventy-five, and Stephen or Luke follows that version, as Luk 3:36, where Cainan is inserted, which is not in the Hebrew text, but in the Septuagint. Some, by excluding Joseph and his sons, who were in Egypt before (which reduces the number to sixty-four), and adding the sons of the eleven patriarch, make the number seventy-five.
Fifthly, Jacob and his sons died in Egypt (Act 7:15), but were carried over to be buried in Canaan, Act 7:16. A very considerable difficulty occurs here: it is said, They were carried over into Sychem, whereas Jacob was buried not in Sychem, but near Hebron, in the cave of Machpelah, where Abraham and Isaac were buried, Gen 50:13. Joseph's bones indeed were buried in Sychem (Jos 24:32), and it seems by this (though it is not mentioned in the story) that the bones of all the other patriarchs were carried with his, each of them giving the same commandment concerning them that he had done; and of them this must be understood, not of Jacob himself. But then the sepulchre in Sychem was bought by Jacob (Gen 33:19), and by this it is described, Jos 24:32. How then is it here said to be bought by Abraham? Dr. Whitby's solution of this is very sufficient. He supplies it thus: Jacob went down into Egypt and died, he and our fathers; and (our fathers) were carried over into Sychem; and he, that is, Jacob, was laid in the sepulchre that Abraham brought for a sum of money, Gen 23:16. (Or, they were laid there, that is, Abraham, Isaac, and Jacob.) And they, namely, the other patriarchs, were buried in the sepulchre bought of the sons of Emmor, the father of Sychem.
Let us now see what this is to Stephen's purpose. 1. He still reminds them of the mean beginning of the Jewish nation, as a check to their priding themselves in the glories of that nation; and that it was by a miracle of mercy that they were raised up out of nothing to what they were, from so small a number to be so great a nation; but, if they answer not the intention of their being so raised, they can expect no other than to be destroyed. The prophets frequently put them in mind of the bringing of them out of Egypt, as a aggravation of their contempt of the law of God, and here it is urged upon them as an aggravation of their contempt of the gospel of Christ. 2. He reminds them likewise of the wickedness of those that were the patriarchs of their tribes, in envying their brother Joseph, and selling him into Egypt; and the same spirit was still working in them towards Christ and his ministers. 3. Their holy land, which they doted so much upon, their fathers were long kept out of the possession of, and met with dearth and great affliction in it; and therefore let them not think it strange if, after it has been so long polluted with sin, it be at length destroyed. 4. The faith of the patriarchs in desiring to be buried in the land of Canaan plainly showed that they had an eye to the heavenly country, to which it was the design of this Jesus to lead them.
"And God was with him"--this also is for them--"and delivered him out of all his afflictions." He shows that unknowingly they helped to fulfill the prophecy, and that they were themselves the cause, and that the evils recoiled on their own selves.
And he shows, that the saints were not exempt from tribulation, but that in their very tribulations they obtained help. And that these persons did themselves help to bring about the results, who wished to cut short these same afflictions: just as these made Joseph the more glorious: just as the king did Moses, by ordering the children to be killed: since had he not ordered, this would not have been: just as also that Hebrew drives Moses into exile, that there he may have the Vision, having become worthy. Thus also him who was sold for a slave, makes He to reign as king there, where he was thought to be a slave. Thus also does Christ in His death give proof of His power: thus also does He there reign as king where they sold Him.
"And gave him favor and wisdom in the sight of Pharaoh king of Egypt, Gave him favor," in the eyes of a barbarian, to him, the slave, the captive: his brethren sold him, this barbarian honored him.
"And gave him favor and wisdom," etc. This was not only by way of honor, but that he should have confidence in his own power. "And he made him governor over Egypt and all his house."
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SUMMARY
Acts 7:10, part of Stephen's defense before the Sanhedrin, succinctly recounts God's providential intervention in the life of Joseph, highlighting divine deliverance from profound adversity, the bestowal of supernatural favor and wisdom, and his ultimate elevation to a position of immense authority. This verse serves as a powerful testament to God's faithfulness and sovereign control over human circumstances, transforming suffering into a pathway for His redemptive purposes.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Stephen's recounting of Joseph's story in Acts 7:10 employs several potent literary devices. Conciseness is paramount, as Stephen distills years of Joseph's life into a single, impactful verse, focusing only on the divine action and its outcome. This brevity serves to underscore God's direct agency. Parallelism is evident in the structure, moving from affliction to deliverance, and then to the bestowal of gifts (favor and wisdom) leading to exaltation. This creates a clear cause-and-effect relationship, with God as the primary cause. Furthermore, the narrative functions as a powerful Type or Typology, where Joseph's experience—rejected by his brothers, suffering unjustly, but ultimately exalted by God to save his people—foreshadows the life, death, resurrection, and ultimate exaltation of Jesus Christ, who was also rejected by His own people but became the savior of the world. The phrase "all his afflictions" also uses Hyperbole to emphasize the totality and severity of Joseph's trials, making God's deliverance all the more remarkable.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 7:10 profoundly illustrates God's active sovereignty and meticulous providence in the lives of His chosen servants, even amidst the most severe human treachery and injustice. It reveals a God who not only delivers from suffering but also transforms it into a pathway for greater purpose and exaltation. Joseph's story is a testament to the truth that God's plans cannot be thwarted by human evil; rather, He can use the very acts intended for harm to accomplish His good and redemptive will. This divine ability to turn adversity into advantage, and to grant supernatural wisdom and favor, is a consistent theme throughout Scripture, assuring believers of God's faithful presence and ultimate control.
REFLECTION AND APPLICATION
Acts 7:10 offers profound encouragement and practical lessons for believers navigating their own trials. Joseph's story reminds us that even when we face betrayal, injustice, or seemingly insurmountable obstacles, God remains sovereign and actively involved in our circumstances. Our afflictions are not outside His purview, and He possesses the power to deliver us, not always by removing the trial, but by sustaining us through it and ultimately using it for His glory and our good. This verse calls us to trust in God's unfailing favor and wisdom, knowing that He can equip us for tasks beyond our natural abilities and open doors that no human can shut, even in the most hostile environments. It challenges us to see our current difficulties not as dead ends, but as potential crucibles through which God is shaping us for His greater purposes, just as Joseph's prison became his pathway to the palace.
Questions for Reflection
FAQ
Was Joseph's "favor and wisdom" a natural talent or a supernatural gift?
Answer: While Joseph undoubtedly possessed natural intelligence and administrative skills, Acts 7:10, particularly in conjunction with the Old Testament narrative, strongly suggests his "favour and wisdom" were supernatural gifts from God. Pharaoh himself recognized this, stating, "Can we find such a one as this is, a man in whom the Spirit of God is?" (Genesis 41:38). His ability to interpret dreams and devise a national economic plan far exceeded ordinary human capacity, pointing to a divine endowment (sophía) and God's unmerited favor (cháris) upon him. This highlights God's active involvement in equipping His servants for their appointed tasks.
How does Joseph's story in Acts 7:10 relate to the broader message Stephen is conveying?
Answer: Stephen uses Joseph's story as a powerful example of God's providential care for His chosen people, even when they are rejected by their own. Joseph, betrayed by his brothers, was sent to Egypt, where God used him to preserve the very family who had wronged him. This narrative serves as a type or foreshadowing of Jesus Christ. Just as Joseph was rejected by his own people but exalted by God to save them, so too was Jesus rejected by Israel, crucified, but then exalted by God to be the Savior of all who believe. Stephen subtly uses this historical pattern to indict his audience for their rejection of Jesus, demonstrating that their resistance to God's chosen messengers was a recurring historical pattern, as seen in Acts 7:51-53.
CHRIST-CENTERED FULFILLMENT
Acts 7:10, in Stephen's masterful discourse, serves as a poignant foreshadowing of the ultimate Christ-centered fulfillment. Joseph's journey from betrayal and suffering to divine exaltation and universal provision is a powerful type of Jesus Christ. Like Joseph, Jesus was rejected by His own brethren, the Jewish people, who delivered Him up to be crucified, as recounted in Acts 3:13. Yet, it was precisely through this unjust suffering and death that God "delivered" Him from the "afflictions" of the grave, raising Him from the dead and giving Him "favour and wisdom" in the sight of the Father, ultimately making Him "governor" over all creation. Philippians 2:9-11 declares that God "highly exalted him, and gave him a name which is above every name," so that "at the name of Jesus every knee should bow." Just as Joseph's elevation saved his family from famine, Christ's exaltation provides spiritual salvation and eternal life for all who believe, fulfilling the ultimate purpose of God's redemptive plan, making Him the true "bread of life" (as stated in John 6:35) for a world starving for righteousness.