King James Version
Acts 7
60 verses with commentary
Stephen's Defense Before the Council
Then said the high priest, Are these things so?
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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,
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And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee.
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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.
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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.
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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.
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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.
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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.
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And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him,
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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.
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Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance.
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But when Jacob heard that there was corn in Egypt, he sent out our fathers first.
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And at the second time Joseph was made known to his brethren; and Joseph's kindred was made known unto Pharaoh.
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Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls.
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So Jacob went down into Egypt, and died, he, and our fathers,
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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.
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But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt,
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Till another king arose, which knew not Joseph.
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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.
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In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months: exceeding fair: or, fair to God
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And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son.
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And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.
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And when he was full forty years old, it came into his heart to visit his brethren the children of Israel.
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And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian:
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For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not. For: or, Now
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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?
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But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us?
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Wilt thou kill me, as thou diddest the Egyptian yesterday?
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Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons.
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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.
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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,
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Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled , and durst not behold.
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Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground.
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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.
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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.
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The verb refused carries weight—Israel's initial rejection of Moses parallels their rejection of Jesus. The question Who made thee a ruler and a judge? echoes the skepticism Christ faced from religious leaders. Yet God's sovereign purpose prevailed: the same Moses they rejected became their divinely appointed deliverer.
This pattern reveals a consistent biblical theme: God's chosen instruments face human rejection before divine vindication. The angel which appeared in the bush connects to theophanic appearances, likely the pre-incarnate Christ. Stephen subtly argues that rejecting Jesus repeats Israel's historical pattern of resisting God's appointed messengers.
The dual role of ruler and deliverer prefigures Christ's kingly and priestly offices. Moses delivered physically from Egypt; Christ delivers spiritually from sin. Reformed theology emphasizes God's irresistible grace—despite human rejection, God's redemptive purposes accomplish their intended end.
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.
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The phrase brought them out emphasizes Moses' role as deliverer, yet the power came from God. The wonders and signs served as divine credentials—visible proof of God's presence and power. Reformed theology distinguishes between signs that authenticate God's messengers and the underlying spiritual reality they represent.
Three locations mark Israel's journey: Egypt (plagues and Passover), Red Sea (parting waters), and wilderness (manna, water from rock). Each miracle demonstrated God's covenant faithfulness and power to save. The forty years in wilderness becomes a test of faith—physical deliverance must lead to spiritual transformation.
Stephen's audience knew these miracles well, yet he's building toward a shocking conclusion: possessing the signs and wonders didn't prevent rebellion. External miracles don't guarantee internal transformation—a warning against presuming on covenant privileges without heart faith.
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. like: or, as myself
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The comparison like unto me suggests continuity and escalation. Like Moses, Christ would be mediator, lawgiver, deliverer, and covenant-maker. Yet greater than Moses, as Hebrews 3:3 confirms. The phrase of your brethren emphasizes the Messiah's humanity—fully human, one of Israel's descendants, yet uniquely authorized by God.
The command him shall ye hear carries divine authority. This isn't suggestion but requirement. At Christ's transfiguration, the Father speaks identical words: 'This is my beloved Son; hear him' (Mark 9:7). Stephen indicts his accusers: you claim to honor Moses, yet reject the very Prophet Moses predicted.
Reformed hermeneutics sees Christ as the ultimate Prophet, revealing God's final word (Hebrews 1:1-2). The Old Testament points forward to Him; rejecting Christ means rejecting the testimony of Moses himself. This typological reading was standard in apostolic preaching.
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:
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The term church in the wilderness (Greek: ekklēsia) is striking—the same word for Christ's New Testament church. This challenges the notion that church began at Pentecost; rather, there has always been one covenant people of God. The congregation of believers existed before Sinai, though now expanded to include Gentiles.
The angel which spake likely refers to the Angel of the LORD—divine messenger often understood as pre-incarnate Christ. God spoke through angelic mediation at Sinai, emphasizing the holiness of the Law. Moses stood between God and people, receiving the lively oracles—Greek logion, meaning 'divine utterances' or 'words of God.'
Lively means 'living'—God's word possesses inherent power and vitality (Hebrews 4:12). The oracles remain active and relevant, not dead letters. Stephen's point: Moses delivered living words, yet the people's hearts remained dead. External possession of Scripture without Spirit-wrought faith produces only judgment.
To whom our fathers would not obey , but thrust him from them, and in their hearts turned back again into Egypt,
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The double refusal—would not obey and thrust him from them—shows both passive and active rejection. Disobedience begins internally (would not) and manifests externally (thrust him). This pattern reflects human depravity: even witnessing God's power doesn't guarantee submission to His authority.
The phrase in their hearts identifies the root problem. Reformed theology emphasizes the heart as the seat of affections and will. External compliance without heart transformation remains rebellion. Turned back again into Egypt reveals the tragic irony—physically freed from slavery, they remained mentally and spiritually enslaved.
Egypt represents the world system, sin's bondage, and fleshly comfort. Though God delivered them, they preferred slavery's predictability over faith's demands. This warns against merely external religious conversions that leave hearts unchanged. True deliverance requires heart transformation, not just changed circumstances.
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.
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Make us gods reveals humanity's impulse toward idolatry when God seems absent or distant. Plural gods suggests they wanted multiple deities they could manipulate. To go before us shows desire for visible leadership—faith requires trusting an unseen God, which feels risky to fallen humanity.
The dismissal of Moses—we wot not what is become of him—shows how quickly devotion fades. Moses had been gone forty days (Exodus 24:18), and their impatience exploded into idolatry. This reveals human fickleness and the necessity of persevering faith.
Aaron's compliance (he made the calf) shows how spiritual leaders can fail under pressure. Reformed theology emphasizes human depravity affecting even covenant leaders. The tragedy: they attributed the Exodus to Moses rather than God, then replaced Moses with an idol. This double error—crediting deliverance to human instruments, then worshiping created things—marks all idolatry.
And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands.
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Made a calf contrasts sharply with God's creative work. God spoke creation into existence; humans fashion idols from existing materials. The idol represents human projection onto deity—creating gods in our image rather than recognizing we're made in God's image.
Offered sacrifice unto the idol shows religious activity misdirected. The forms looked correct (sacrifices), but the object was false. This warns against externally orthodox worship directed toward false conceptions of God. Reformed theology emphasizes true worship must align with God's self-revelation in Scripture, not human imagination.
Rejoiced in the works of their own hands exposes idolatry's core—self-worship. Pride in human craftsmanship replaced worship of the Creator. This becomes a paradigm for all false religion: taking glory for what we've produced rather than giving glory to God. Paul echoes this in Romans 1:25—exchanging Creator for creation.
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?
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God turned expresses judicial abandonment—a terrifying theme in Scripture. When persistent rebellion meets divine patience's end, God gives people over to their chosen path (Romans 1:24, 26, 28). This isn't active punishment but removal of common grace that restrains evil. The phrase gave them up indicates permissive judgment—God allows what He could prevent.
Worship the host of heaven refers to astral deities—sun, moon, stars—common in ancient paganism. Israel's golden calf opened doors to deeper idolatry. Sin progression follows a pattern: initial compromise leads to greater corruption. Rejecting true worship doesn't produce neutrality but slavery to false worship.
The rhetorical question from Amos—have ye offered to me...sacrifices?—implies their wilderness sacrifices were tainted by divided hearts. External ritual performed while harboring secret idolatry doesn't constitute true worship. Reformed theology emphasizes covenant faithfulness requires undivided heart allegiance, not mere external compliance.
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.
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Moloch worship involved child sacrifice—the most abhorrent idolatry imaginable (Leviticus 18:21, 2 Kings 23:10). The tabernacle of Moloch refers to portable shrines carried in idolatrous processions. Remphan (Saturn in some traditions) represents astral worship. These weren't ancient historical curiosities but serious covenant violations that provoked God's judgment.
Figures which ye made emphasizes idols as human creations—powerless yet enslaving. The irony: people create idols, then become enslaved to their creations. This reverses the proper order where Creator receives worship from His creation.
I will carry you away beyond Babylon prophesies exile—the covenant curse of Deuteronomy 28. Amos said 'beyond Damascus' (Amos 5:27); Stephen updates to beyond Babylon, referencing the actual historical fulfillment. Covenant unfaithfulness doesn't go unpunished; God's judgment, though patient, remains certain. This warns Stephen's audience: rejecting Messiah invites similar judgment.
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. speaking: or, who spake
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Tabernacle of witness (Greek: skēnē tou martyriou) refers to the dwelling place containing the Ark with the tablets of the covenant—physical testimony to God's presence and Law. Unlike idols made from human imagination, the tabernacle followed the fashion that he had seen—divine blueprint revealed to Moses on the mountain (Exodus 25:9, 40).
The contrast is deliberate: false worship springs from human invention; true worship follows divine revelation. Reformed theology emphasizes the regulative principle—worship must be governed by Scripture, not human creativity. God prescribes how He is to be approached; humans don't decide.
As he had appointed underscores divine initiative and authority. Every detail of tabernacle construction carried theological significance, pointing forward to Christ as ultimate meeting place between God and humanity. The tabernacle's temporary, portable nature foreshadows the incarnation—God dwelling among His people.
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; that: or, having received
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Brought in with Jesus refers to Joshua (Hebrew: Yehoshua, Greek: Iēsous)—same name as Jesus, signifying 'Yahweh saves.' This connection is typologically significant: Joshua led Israel into earthly promised land; Jesus leads believers into spiritual rest (Hebrews 4:8-11). The tabernacle accompanied conquest, symbolizing God's presence empowering victory.
Possession of the Gentiles refers to Canaan, occupied by pagan nations. God drave out indicates divine judgment on Canaanite wickedness while fulfilling promises to Abraham. This raises the theology of holy war—God's sovereign right to judge nations and give their land to His chosen people.
Unto the days of David establishes timeline—roughly 1010-970 BCE when David consolidated the kingdom and desired to build a permanent temple. The progression shows God's faithfulness: wilderness wandering → conquest → established kingdom → permanent worship center. Yet Stephen will argue even the temple was never meant to limit God's presence.
Who found favour before God, and desired to find a tabernacle for the God of Jacob.
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Found favour indicates David's covenant relationship with God—not earned but graciously given. David, despite his sins, was 'a man after God's own heart' (1 Samuel 13:14). His desire to find a tabernacle sprang from holy ambition—wanting God's worship to have permanence and dignity matching His glory.
The phrase God of Jacob emphasizes covenant continuity—the same God who made promises to the patriarchs. Jacob's name recalls the wrestling episode (Genesis 32), where God transforms a deceiver into Israel. This hints at God's transforming grace, even working through flawed individuals like David.
Yet desire alone wasn't enough—God denied David's request (2 Samuel 7:12-13), giving the privilege to Solomon. This teaches that godly desires must submit to divine timing and sovereignty. Reformed theology emphasizes God's will transcends human religious plans, even well-intentioned ones. The permanent temple, when built, still pointed beyond itself to Christ as the true temple.
But Solomon built him an house.
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The word but introduces contrast—David desired, but Solomon built. This highlights generational continuity in God's work while acknowledging individual limitations. Solomon's wisdom and peace (his name means peace) suited temple-building, unlike David's warrior background.
Built him an house creates deliberate ambiguity. Does house refer to physical temple or to the dynasty God promised David? The Davidic covenant (2 Samuel 7) promised an eternal house/dynasty, fulfilled ultimately in Christ. Solomon's temple, though glorious, was temporary—destroyed in 586 BCE, rebuilt, destroyed again in 70 CE.
Stephen's rhetorical strategy becomes clear in following verses—the temple, though divinely authorized, was never meant to contain God. Reformed theology emphasizes that Old Testament institutions, including the temple, were shadows pointing to Christ (Colossians 2:17, Hebrews 10:1). The physical temple served its purpose but became obsolete when the reality—Jesus—arrived.
Howbeit the most High dwelleth not in temples made with hands; as saith the prophet,
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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?
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Hath not my hand made all these things?
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Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.
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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:
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Who have received the law by the disposition of angels, and have not kept it.
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The Stoning of Stephen
When they heard these things, they were cut to the heart , and they gnashed on him with their teeth.
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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,
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And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.
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Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord,
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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.
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And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.
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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.