CHAPTER 6
Verse 1. In those days, etc. The first part of this chapter
contains an account of the appointment of deacons. It may be asked,
perhaps, why the apostles did not appoint these officers at the first
organization of the church? To this question we may reply, that it
was better to defer the appointment until an occasion should occur when
it should appear to be manifestly necessary and proper. When the church
was small, its alms could be distributed by the apostles themselves
without difficulty; but when it was greatly increased in when its
charities would be multiplied, and when the distribution might give
rise to contentions, it was necessary that this matter should be
entrusted to the hands of laymen, and that the ministry should
be freed from all embarrassment, and all suspicions of dishonesty and
unfairness in regard to pecuniary matters. It has never been found to
be wise that the temporal affairs of the church should be entrusted in
any considerable degree to the clergy; and they should be freed from
such sources of difficulty and embarrassment.
Was multiplied. By the accession of the three thousand on the day of
Pentecost, and of those who were subsequently added, Acts 4:4; 5:14.
A murmuring. A complaint--as if there had been partiality in the
distribution.
Of the Grecians. There has been much diversity of opinion in regard
to these persons, whether they were Jews that had lived among the
Gentiles, and who spoke the Greek language, or whether they were
proselytes from the Gentiles. The former is probably the correct
opinion. The word here used is not that which is usually employed to
designate the inhabitants of Greece, but it properly denotes those who
imitate the customs and habits of the Greeks, who use the Greek
language, etc. In the time when the gospel was first preached, there
were two classes of Jews-- those who remained in Palestine, who used
the Hebrew language, etc., and who were appropriately called Hebrews;
and those who were scattered among the Gentiles, who spoke the Greek
language, and who used, in their synagogues, the Greek translation of
the Old Testament called the Septuagint. These were called
Hellenists, or, as it is in our translation, Grecians.
See Barnes "John 7:36". These were doubtless the persons mentioned
here--not those who were proselyted from Gentiles, but those who were
not natives of Judea, who had come up to Jerusalem to attend the great
festivals of the Jews.
See Acts 2:5,9-11. Dissensions would be very likely to arise
between these two classes of persons. The Jews of Palestine would
pride themselves much on the fact that they dwelt in the land of the
patriarchs, and the land of promise; that they used the language
which their fathers spoke, and in which the oracles of God were given;
and that they were constantly near the temple, and regularly engaged in
its solemnities. On the other hand, the Jews from other parts of the
world would be suspicious, jealous, and envious of their brethren, and
would be likely to charge them with partiality, or of taking advantage
in their intercourse with them. These occasions of strife would not be
destroyed by their conversion to Christianity, and one of them is
furnished on this occasion.
Because their widows, etc. The property which had been contributed,
or thrown into common stock, was understood to be designed for the
equal benefit of all the poor, and particularly it would seem for the
poor widows. The distribution before this seems to have been made by
the apostles themselves--or possibly, as Mosheim conjectures, (Comm. de
rebus Christianovum ante Constantinure, p. 139, 118,) the apostles
committed the distribution of these funds to the Hebrews, and hence the
Grecians are represented as murmuring against them, and not against the
apostles.
In the daily ministration. In the daily distribution which was made
for their wants. Comp. Acts 4:35. The property was contributed
doubtless with an understanding that it should be equally and justly
distributed to all classes of Christians that had need. It is clear
from the Epistles that widows were objects of special attention in the
primitive church, and that the first Christians regarded it as a matter
of indispensable obligation to provide for their wants,
1 Timothy 5:3,9,10,16; James 1:27.
{*} "Grecians" "Hellenistic Greeks"
{e} "against the Hebrews" Acts 9:29; 11:20
{a} "neglected" Acts 4:35
{+} "ministration" "distribution of alms"
Verse 2. Then the twelve. That is, the apostles. Matthias had been
added to them after the apostasy of Judas, which had completed
the original number.
The multitude of the disciples. It is not necessary to suppose that
all the disciples were convened, which amounted to many thousands,
but that the business was laid before a large number; or perhaps
the multitude here means those merely who were more particularly
interested in the matter, and who had been engaged in the complaint.
It is not reason. The original words used here properly denote, it
is not pleasing, or agreeable; but the meaning evidently is, it
is not fit, or proper. It would be a departure from the design
of their appointment, which was to preach the gospel, and not to attend
to the pecuniary affairs of the church.
Leave the word of God. That we should neglect, or abandon the
preaching of the gospel so much as would be necessary, if we attended
personally to the distribution of the alms of the church. The
gospel is here called the word of God, because it is his message;
it is that which he has spoken; or which he has commanded to be
proclaimed to men.
Serve tables. This expression properly denotes to take care of,
or to provide for the table, or for the daily wants of the family. It
is an expression that properly applies to a steward, or a servant. The
word tables is, however, sometimes used with reference to money,
as being the place where money was kept for the purpose of exchange, etc.,
Matthew 21:12; 25:27. Here the expression means, therefore, to
attend to the pecuniary transactions of the church, and to make the
proper distribution for the wants of the poor.
{b} "It is not reason" Exodus 18:17-26
Verse 3. Look ye out. Select, or choose. As this was a matter
pertaining to their own pecuniary affairs, it was proper that they
should be permitted to choose such men as they could confide in. By this
means the apostles would be free from all suspicions. It could not
be pretended that they were partial, nor could it ever be charged on
them that they wished to embezzle a part of the funds by managing
them themselves, or by entrusting them to men of their own selection.
It follows from this, also, that the right of selecting deacons
resides in the church, and does not pertain to the ministry. And
it is evidently proper that men who are to be entrusted with the
alms of the church should be selected by the church itself.
Among you. That is, from among the Grecians and Hebrews, that there
may be justice done, and no further cause of complaint.
Seven men. Seven was a sacred number among the Hebrews, but there
does not appear to have been any mystery in choosing this number.
It was a convenient number, sufficiently numerous to secure the
faithful performance of the duty, and not so numerous as to produce
confusion and embarrassment. It does not follow, however, that
the same number is now to be chosen as deacons in a church, for
the precise number is not commanded.
Of honest report. Of fair reputation; regarded as men of integrity.
Greek, testified of, or borne witness to, i.e. whose characters
were well known and fair.
Full of the Holy Ghost. This evidently does not mean endowed
with miraculous gifts, or the power of speaking foreign languages,
for such gifts were not necessary to the discharge of their office; but
it means men who were eminently under the influence of the Holy
Ghost, or who were of distinguished piety. This was all that was
necessary in the case, and this is all that the words fairly imply in
this place.
And wisdom. Prudence, or skill, to make a wise and equable
distribution. The qualifications of deacons are still further stated
and illustrated in 1 Timothy 3:8-10. In this place it is seen that
they must be men of eminent piety and fair character, and that they
must possess prudence, or wisdom, to manage the affairs connected
with their office. These qualifications are indispensable to a
faithful discharge of the duty entrusted to the officers of the
church.
Whom we may appoint. Whom we may constitute, or set over
this business. The way in which this was done was by prayer and the
imposition of hands, Acts 6:6. Though they were selected by the
church, yet the power of ordaining them, or setting them apart, was
retained by the apostles. Thus the fights of both were preserved--
the right of the church to designate those who should serve them in the
office of deacon, and the right of the apostles to organize and
establish the church with its appropriate officers; on the one hand, a
due regard to the liberty and privileges of the Christian community, and
on the other, the security of proper respect for the office, as being of
apostolic appointment and authority.
Over this business. That is, over the distribution of the alms of
the church--not to preach, or to govern the church, but solely to take
care of the sacred funds of charity, and distribute them to supply the
wants of the poor. The office is distinguished from that of
preaching the gospel. To that the apostles were to attend. The
deacons were expressly set apart to a different work, and to that work
they should be confined. In this account of their original appointment,
there is not the slightest intimation that they were to preach, but the
contrary is supposed in the whole transaction. Nor is there here the
slightest intimation that they were regarded as an order of clergy, or
as in any way connected with the clerical office; In the ancient
synagogues of the Jews there were three men to whom was entrusted the
care of the poor. They were called by the Hebrews Parnasin or
Pastors. (Lightfoot, Horse Heb. et Talin. Matthew 4:23.)
From these officers the apostles took the idea probably of appointing
deacons in the Christian church, and doubtless intended that their
duties should be the same.
{c} "look ye out" Deuteronomy 1:13
{d} "honest report" Acts 16:2; 1 Timothy 3:7,8,10
Verse 4. But we will give ourselves continually. The original
expression here used denotes intense and persevering application to
a thing, or unwearied effort in it. See Barnes "Acts 1:14". It means
that the apostles meant to make this their constant and main object,
undistracted by the cares of life, and even by attention to the temporal
wants of the church.
To prayer. Whether this means private or public prayer
cannot be certainly determined. The passage, however, would rather
incline us to suppose that the latter was meant, as it is immediately
connected with preaching. If so, then the phrase denotes that they would
give themselves to the duties of their office, one part of which was
public prayer, and another preaching. Still it is to be believed that the
apostles felt the need of secret prayer, and practised it, as preparatory
to their public preaching.
And to the ministry of the word. To preaching the gospel; or
communicating the message of eternal life to the world. The word ministry
--\~diakonia\~--properly denotes the employment of a servant, and is
given to the preachers of the gospel because they are employed in this
service as the servants of God, and of the church. We have here a
view of what the apostles thought to be the proper work of the ministry.
They were set apart to this work. It was their main, their only
employment. To this their lives were to be devoted, and both by their
example and their writings they have shown that it was on this principle
they acted. Comp. 1 Timothy 4:15,16; 2 Timothy 4:2. It follows, also, that if
their time and talents were to be wholly devoted to this work, it was
reasonable that they should receive competent support from the churches,
and this reasonable claim is often urged by the apostles. See
1 Corinthians 9:7-14; Galatians 6:6.
{e} "give ourselves" 1 Timothy 4:15
Verse 5. And the saying. The word--the counsel, or command.
And they chose Stephen, etc. A man who soon showed (Acts 7)
that he was every way qualified for his office, and fitted to defend
also the cause of the Lord Jesus. This man had the distinguished
honour of being the first Christian martyr, Acts 7.
And Nicolas. From this man some of the Fathers (Ire. lib. i. 27;
Epipha. 1; Haeres. 5) say that the sect of the Nicolaitanes,
mentioned with so much disapprobation, (Revelation 2:6,15,) took their
rise. But the evidence of this is not clear.
A proselyte. A proselyte is one who is converted from one
religion to another. See Barnes "Matthew 23:15". The word does not mean
here that he was a convert to Christianity--which was true--but that
he had been converted at Antioch from paganism to the Jewish
religion. As this is the only proselyte mentioned among the seven
deacons, it is evident that the others were native-born Jews, though a
part of them might have been born out of Palestine, and have been of
the denomination of Grecians, or Hellenists.
Of Antioch. This city, often mentioned in the New Testament,
(Acts 11:19,20,26; 15:22,35; Galatians 2:11, etc.,) was situated in Syria on
the river Orontes, and was formerly called Riblath. It is not
mentioned in the Old Testament, but is frequently mentioned in the
Apocrypha. It was built by Seleucus Nicanor, A. D. 301, and was named
Antioch, in honour of his father Antiochus. It became the seat of
empire of the Syrian kings of the Macedonian race, and afterwards of the
Roman governors of the eastern provinces. In this place the disciples of
Christ were first called Christians, Acts 11:26. Josephus says it was
the third city in size of the Roman provinces, being inferior only to
Seleucia and Alexandria. It was long, indeed, the most powerful city of
the East. The city was almost square, had many gates, was adorned with
fine fountains, and possessed great fertility of soil and commercial
opulence. It was subject to earthquakes, and was often almost destroyed
by them. In A.D. 588, above sixty thousand persons perished in it in
this manner. In A.D. 970, an army of one hundred thousand Saracens
besieged it, and took it. In 1268 it was taken possession of by the
Sultan of Egypt, who demolished it, and placed it under the dominion of
the Turk. It is now called Antakia; and till the year 1822, it
occupied a remote corner of the ancient enclosure of its walls, its
splendid buildings being reduced to hovels, and its population living in
Turkish debasement. It contains now about ten thousand inhabitants.--
Robinson's Calmet. This city should be distinguished from Antioch in
Pisidia, also mentioned in the New Testament, Acts 13:14.
{*} "saying" "Words"
{a} "full of faith" Acts 11:24
{+} "Holy Ghost" "Holy Spirit"
{b} "Philip" Acts 8:5,26; 21:6
{c} "Nicolas" Revelation 2:6,15
Verse 6. And when they had prayed. Invoking in this manner the
blessing of God on them to attend them in the discharge of the
duties of their office.
They laid their hands, etc. Among the Jews it was customary to
lay hands on the head of a person who was set apart to any particular
office, Numbers 27:18; comp. Acts 8:19. This was done, not to impart
any power or ability, but to designate that they received their
authority, or commission, from those who thus laid their hands on them,
as the act of laying hands on the sick by the Saviour was an act
signifying that the power of healing came from him, Matthew 9:18; comp.
Mark 16:18. In this case the laying on of the hands conveyed of
itself no healing power, but was a sign or token that the power came
from the Lord Jesus. Ordination has been uniformly performed in this way.
See 1 Timothy 5:22. Though the seven deacons had been chosen by the church
to this work, yet they derived their immediate commission and
authority from the apostles.
{d} "when they prayed" Acts 1:24; 13:3
{e} "laid their hand" Acts 9:17; 1 Timothy 4:14; 5:22; 2 Timothy 1:6
Verse 7. And the word of God increased. That is, the gospel was more
and more successful, or became more mighty and extensive in its
influence. An instance of this success is immediately added.
And a great company of the priests. A great multitude. This is
recorded justly as a remarkable instance of the power of the gospel.
How great this company was is not mentioned. But the number of
the priests in Jerusalem was very great; and their conversion was a
striking proof of the power of truth. It is probable that they had
been opposed to the gospel with quite as much hostility as any other
class of the Jews. And it is now mentioned, as worthy of special
record, that the gospel was sufficiently mighty to humble even the
proud, and haughty, and selfish, and envious priest to the foot of
the cross. One design of the gospel is to evince the power of truth
in subduing all classes of men; and hence in the New Testament
we have the record of its having actually subdued every class to the
obedience of faith. Some MSS., however, here instead of priests
read Jews. And this reading is followed in the Syriac version.
Were obedient to the faith. The word faith here is evidently put
for the Christian religion. Faith is one of the main requirements of
the gospel, Mark 16:16, and by a figure of speech is put for the
gospel itself. To become obedient to the faith, therefore, is to obey
the requirements of the gospel, particularly that which requires us
to believe. Comp. Romans 10:16. By the accession of the
priests also no small part of the reproach would be taken away from
the gospel, that it made converts only among the lower classes of the
people. Comp. John 7:48.
{f} "the word of God" Isaiah 55:11; Acts 12:24; 19:20
Verse 8. And Stephen. The remarkable death of this first Christian
martyr, which soon occurred, gave occasion to the sacred writer to
give a detailed account of his character, and of the causes which led
to his death. Hitherto the opposition of the Jews had been confined to
threats and imprisonment; but it was now to burst forth with furious
rage and madness, that could be satisfied only with blood. This was the
first in a series of persecutions against Christians that filled the
church with blood, and that closed the lives of thousands, perhaps
millions, in the great work of establishing the gospel on the earth.
Full of faith. Full of confidence in God; or trusting entirely
to his promises. See Barnes "Mark 16:16".
And power. The power which was evinced in working miracles.
Wonders. This is one of the words commonly used in the New
Testament to denote miracles.
Verse 9. Then there arose. That is, they stood up against him; or
they opposed him.
Of the synagogue. See Barnes "Matthew 4:23". The Jews were scattered
in all parts of the world. In every place they would have synagogues.
But it is also probable that there would be enough foreign Jews residing
at Jerusalem from each of those places to maintain the worship of the
synagogue; and at the great feasts those synagogues, adapted to Jewish
people of different nations, would be attended by those who came up to
attend the great feasts. It is certain that there was a large number of
synagogues at Jerusalem. The common estimate is, that there were four
hundred and eighty in the city.--(Lightfoot, Vitringa.)
Of the Libertines. There has been very great difference of opinion
about the meaning of this word. The chief opinions may be reduced to
three;
(1.) The word is Latin, and means, properly, a freedman, a
man who had been a slave and was set at liberty. And many have
supposed that these persons were manumitted slaves, of Roman
origin, but which had become proselyted to the Jewish religion, and
who had a synagogue in Jerusalem. This opinion is not very probable;
though it is certain, from Tacitus, (Annul. lib. il. c. 85,)
that there were many persons of this description at Rome. He says
that four thousand Jewish proselytes of Roman slaves made free
were sent at one time to Sardinia.
(2.) A second opinion is, that these persons were Jews by birth, and
had been taken captives by the Romans, and then set at liberty, and
thus called freedmen, or libertines. That there were many
Jews of this description there can be no doubt. Pompey the Great, when
he subjugated Judea, sent large numbers of the Jews to Rome.--
(Philo, in Legat. ad Caium.) These Jews were set at liberty at Rome,
and assigned a place beyond the Tiber for a residence. See Introduction
to the Epistle to the Romans. These persons are by Philo called
libertines, or freedmen.--(Kuin”el, in loco.) Many Jews were
also conveyed as captives by Ptolemy I. to Egypt, and obtained a
residence in that country and the vicinity. But
(3) another and more probable opinion is, that they took their name from
some place which they occupied. This opinion is more probable, from
the fact that all the other persons mentioned here are named from the
countries which they occupied. Suidas says that this is the name of a
place. And in one of the Fathers this passage occurs: "Victor, bishop
of the Catholic church at Libertina, says unity is there," etc. From
this passage it is plain that there was a place called Libertina.
That place was in Africa, not far from ancient Carthage. See Bishop
Pearce's Comment on this place.
Cyrenians. Jews who dwelt at Cyrene in Africa.
See Barnes "Matthew 27:32".
Alexandrians. Inhabitants of Alexandria in Egypt. It was founded by
Alexander the Great, B.C. 332, and was peopled by colonies of Greeks and
Jews. This city was much celebrated, and contained not less than
three hundred thousand free citizens, and as many slaves. The city
was the residence of many Jews. Josephus says that Alexander
himself assigned to them a particular quarter of the city, and
allowed them equal privileges with the Greeks. (Antiq. xiv. 7, 2;
against Apion, ii. 4.) Philo affirms, that of five parts of the city
the Jews inhabited two. According to his statement, there dwelt
in his time at Alexandria, and the other Egyptian cities, not less
than ten hundred thousand Jews. Amron, the general of Omar,
when he took the city, said that it contained forty thousand tributary
Jews. At this place the famous version of the Old Testament
called the Septuagint, or the Alexandrian version, was made. See
Robinson's Calmet.
Cilicia. This was a province of Asia Minor, on the sea-coast, at
the north of Cyprus. The capital of this province was Tarsus, the
native place of Paul, Acts 9:11. And as Paul was of this place, and
belonged doubtless to this synagogue, it is probable that he was one
who was engaged in this dispute with Stephen. Comp. Acts 7:58.
Of Asia. See Barnes "Acts 2:9".
Disputing with Stephen. Doubtless on the question whether Jesus was
the Messiah. This word does not denote angry disputing, but is
commonly used to denote fair and impartial inquiry; and it is probable
that the discussion began in this way; and when they were overcome by
argument, they resorted, as disputants are apt to do, to angry
criminations and violence.
Verse 10. To resist. That is, they were not able to answer his
arguments.
The wisdom. This properly refers to his knowledge of the Scriptures;
his skill in what the Jews esteemed to be wisdom--acquaintance with
their sacred writings, opinions, etc.
And the spirit. This has been commonly understood of the Holy Spirit,
by which, he was aided; but it rather means the energy, power, or
ardour of Stephen. He evinced a spirit of zeal and sincerity which
they could not withstand; which served, more than mere argument could
have done, to convince them that he was right. The evidence of sincerity,
honesty, and zeal in a public speaker, will often go farther to convince
the great mass of mankind, than the most able argument, if delivered in
a cold and indifferent manner.
{a} "able to resist" Luke 21:15
Verse 11. Then they suborned men. To suborn in law, means to
procure a person to take such a false oath as constitutes perjury.--
Webster. It has substantially this sense here. It means that they
induced them to declare that which was false, or to bring a false
accusation against him. This was done not by declaring a palpable and
open falsehood, but by perverting his doctrines, and by stating their
own inferences as what he had actually maintained--the common way in
which men oppose doctrines from which they differ. The Syriac
reads this place, "Then they sent certain men, and instructed them
that they should say," etc. This was repeating an artifice which
they practised so successfully in relation to the Lord Jesus Christ.
See Matthew 26:60,61.
We have heard, etc. When they alleged that they had heard this,
is not said. Probably, however, in some of his discourses with the
people, when he wrought miracles and wonders among them, Acts 6:8.
Blasphemous words. See Barnes "Matthew 9:3". Moses was regarded with
profound reverence. His laws they regarded as unchangeable. Any
intimation, therefore, that there was a greater lawgiver than he, or
that his institutions were mere shadows and types, and were no longer
binding, would be regarded as blasphemy, even though it should be
spoken with the highest respect for Moses. That the Mosaic institutions
were to be changed, and give place to another and better dispensation,
all the Christian teachers would affirm; but this was not said with a
design to blaspheme or revile Moses. In the view of the Jews, to
say that was to speak blasphemy; and hence, instead of reporting what he
actually did say, they accused him of saying what they regarded
as blasphemy. If reports are made of what men say, their very words
should be reported; and we should not report our inferences or
impressions as what they actually said.
And against God. God was justly regarded by the Jews as the
Giver of their law, and the Author of their institutions. But the Jews,
either wilfully or involuntarily, not knowing that they were a shadow of
good things to come, and were therefore to pass away, regarded all
intimations of such a change as blasphemy against God. God had a right
to change or abolish those ceremonial observances; and it was not
blasphemy in Stephen to declare it.
{b} "suborned men" 1 Kings 21:10,13; Matthew 26:59,60
Verse 12. And they stirred up the people. They excited the people, or
alarmed their fears, as had been done before when they sought to
put the Lord Jesus to death, Matthew 27:20.
The elders. The members of the sanhedrim, or great council.
Scribes. See Barnes "Matthew 2:4".
To the council. To the sanhedrim, or the great council
of the nation, which claimed jurisdiction in the matters of religion.
See Barnes "Matthew 2:4".
Verse 13. And set up false witnesses. It has been made a question why
these persons are called false witnesses, since it is supposed by
many that they reported merely the words of Stephen. It may be
replied, that if they did report merely his words, if Stephen had
actually said what they affirmed, yet they perverted his meaning.
They accused him of blasphemy, that is, of calumnious and
reproachful words against Moses, and against God. That Stephen had
spoken in such a manner, or had designed to reproach Moses, there is
no evidence. What was said in the mildest manner, and in the way of cool
argument, might easily be perverted so as in their view to amount to
blasphemy. But there is no evidence whatever that Stephen had
ever used these words on any occasion. And it is altogether improbable
that he ever did, for the following reasons:
(1.) Jesus himself never affirmed that he would destroy that
place, he uniformly taught that it would be done by the Gentiles,
Matthew 24. It is altogether improbable, therefore, that Stephen should
declare any such thing.
(2.) It is equally improbable that he taught that Jesus
would abolish the peculiar customs and rites of the Jews. It was
long, and after much discussion, before the apostles themselves were
convinced of it; and when those customs were changed, it was done
gradually. See Acts 10:14, etc.; Acts 11:2, etc. Acts 15:20;
Acts 21:20, etc. The probability therefore is, that the whole
testimony was false, and was artfully invented to produce the utmost
exasperation among the people, and yet was at the same time so plausible
as to be easily believed. For on this point the Jews were particularly
sensitive; and it is clear that they had some expectations that the
Messiah would produce some such changes. Comp. Matthew 26:61, with
Daniel 9:26,27. The same charge was afterwards brought against
Paul, which he promptly denied. See Acts 25:8.
This holy place. The temple.
The law. The law of Moses.
Verse 14. Shall change. Shall abolish them; or shall introduce
others in their place.
The customs. The ceremonial rites and observations of sacrifices,
festivals, etc. appointed by Moses.
{c} "we have heard him" Acts 25:8
{d} "shall destroy this place" Daniel 9:26
{1} "customs" "rites"
Verse 15. Looking stedfastly on him. Fixing the eyes intently on him.
Probably they were attracted by the unusual appearance of the man,
hie meekness, and calm and collected fearlessness, and the proofs of
conscious innocence and sincerity.
The face of an angel. This expression is one evidently denoting
that he manifested evidence of sincerity, gravity, fearlessness,
confidence in God. It is used in the Old Testament to denote peculiar
wisdom, 2 Samuel 14:17; 19:27. In Genesis 33:10, it is used to
denote peculiar majesty and glory, as if it were the face of God. When
Moses came down from Mount Sinai from communning with God, it is said
that the skin of his face shone, so that the children of Israel were
afraid to come nigh to him, Exodus 34:29,30; 2 Corinthians 3:7,13.
Comp. Revelation 1:16; Matthew 17:2. The expression is used to denote the
impression which will be produced on the countenance by communion with
God; the calm serenity and composure which will follow a confident
committing of all into his hands. It is not meant that there was
anything miraculous in the case of Stephen, but is an expression
denoting his calmness, and dignity, and confidence in God; all of which
were so marked on his countenance, that it impressed them with clear
proofs of his innocence and piety. The expression is very common in the
Jewish writings. It is common for deep feeling, sincerity, and
confidence in God, to impress themselves on the countenance. Any
deep emotion will do this; and it is to be expected that religious
feeling, the most tender and solemn of all feeling, will diffuse
seriousness, serenity, calmness, and peace, not affected
sanctimoniousness, over the countenance.
In this chapter we have another specimen of the manner in which the
church of the Lord Jesus was reared on earth. It was from the beginning
amid scenes of persecution; and encountering opposition adapted to try
the nature and power of religion. If Christianity was an imposture, it
had enemies acute and malignant enough to detect the imposition. The
learned, the cunning, and the mighty rose up in opposition, and by all
the arts of sophistry, all the force of authority, and all the
fearfulness of power, attempted to destroy it in the commencement. Yet
it lived; and it gained new accessions of strength from every new form
of opposition, and only evinced its genuineness more and more by
showing that it was superior to the arts and malice of earth and of
hell.
{e} "his face" Exodus 34:30,35
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