588

XV.

Acts

Their fathers were guilty of the grossest idolatry.

of Israel, have ye of

fered to me slain beasts and sacrifices, by the

space of forty years in the wilderness?

43 Yea, ye took up the tabernacle of Mo

SECT. of heaven with as little reserve, and as little shame, as the most stupid of the heathen nations; as it is written in the book of the prophets, VII. 42. and particularly in that part of the volume of which Amos was the penman, (Amos v. 2527.) "O ye house of Israel, did ye offer victims and sacrifices to me alone, even for forty years in the wilderness? You know, that even then you began to revolt and provoke me to jealou43 sy with your abominations. And you have ever since been renewing and aggravating your loch, and the star of rebellions and treasons against me; for you your God Remphan, have openly taken up the tabernacle of Moloch, figures which ye made instead of confining yourselves to mine, and to worship them: and have carried in public procession the star of beyond Babylon. your god Chiun or Remphane, paying a religious veneration to the emblematical figures and representations which you have made whereby to worship them; and therefore I will pour out, on this generation, the wrath that you and your fathers have been so long treasuring up, and will carry you away into captivity beyond Babylon, into countries more distant than those in

d You have openly taken up, &c.] The learned De Dieu has a most curious and amusing, but to me very unsatisfactory note, on this verse. He saw, and I wonder so many great commentators should not have seen, the absurdity of imagining, that Moses would have suffered idolatrous processions in the wilderness. Therefore he maintains, that Amos here refers to a mental idolatry, by which, considering the tabernacle as a model of the visible heavens, (a fancy to be sure as old as Philo and Josephus,) they referred it, and the worship there paid, to Moloch, so as to make it in their hearts, in effect, his shrine, and there also to pay homage to Saturn, whom he would prove to be the same with Chiun or Remphan, who (as this critic thinks,) might be called their star, because some later rabbies, out of their great regard to the Sabbath, which was among the Heathen Saturn's day, have said many extravagant and ridiculous things in honour of that planet. Lud. Capellus hints at this interpretation too. But the words of the prophet, and of Stephen, so plainly express the making of images, and the pomp of their superstitious processions, (see Young on Idolatry, Vol. I. p. 128-131,) that I think, if external idolatry is not referred to here, it will be difficult to prove it was ever practised. I conclude therefore, considering what was urged in the beginning of this note, that God here refers to the idolatries, to

habited

I will carry you away

which in succeeding ages they were gradually given up, (after having begun to revolt in the wilderness by the sin of the golden calf ;) which certainly appears (as Grotius has justly observed,) from its being assigned as the cause of their captivity; which it can hardly be conceived, the sin of their fathers in the wilderners, almost seven or eight hundred years before, could possibly be, though in conjunction with their own wickedness in following ages God might (as he threatened, Exod. xxxii. 34) remember that. Compare 2 Kings xvii. 16 ; xxi. 3; xxiii. 5.

e Moloch, andRemphan.] Probably the sun was represented by Moloch, and some star (whether Saturn, Venus, or the Moon, I cannot determine,) by Remphan which plainly is intended to answer to Chiun (if that were the original reading) in the Old Testament; but neither the etymolo gy of the name, nor the particular planet to which it referred, seems to me suficiently evident. The learned reader will find a curious dissertation on this subject in Vitringa, Observ. Sacr. Vol. I. lib. ii. cap. 1, with which he may compare Wits. Miscell. lib. ii. diss. v. § 2-17. Beza reads Rephan for Remphan, and interprets it of some gigantic statue of Hercules, called Chiun from its strength; and Lud. Capellus and Dr. Hammond interpret it of an Egyptian king called Remphis: But I can pronounce nothing certain concerning so obscure a point.

f Beyond

And therefore were carried into captivity.

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:

fathers that came af

before the face of our

fathers, unto the days

589

habited by the captives who were carried from SECT. Damascus f."

XV.

Nor can you be insensible, that their crime Acts was far more aggravated, than the idolatry of vil. 44. the Heathen whom they imitated, considering the exact model of religious and divine worship which God had given them for the tabernacle. of witness, in which the tables of testimony were lodged, as a constant witness of the relation between God and Israel, was with our fathers in the wilderness; a tabernacle which was made in all respects as he had appointed, who spake unto Moses, commanding him to make it exactly according to the model which he had seen 45 Which also our in the mount. (Exod. xxv. 40.) Which also 45 ter, brought in with our fathers, who succeeded them in the next Jesus into the posses- generation, receiving from their hands, brought sion of the Gentiles, in with Joshua, when he led them over Jordan whom God drave out into the land which had been formerly in possession of the heathen, whom God drove out from before the face of our fathers, and divided the land for an inheritance to them. And this tabernacle continued to be the resort of the pious worshippers of Israel, until the days of David, Who 46 found favour before God, and was made remarkably successful in the wars he undertook in defence of that kingdom over which God had placed him, upon which he made it his petition", that he might have the honour to find a more stable and splendid dwelling for the God of Jacob, and with this view he consecrated a considerable part of the spoils which he had taken 47 But Solomon from the enemy towards erecting it. But as he 47 was a man of war, and had shed blood, the offer that he made was not accepted, (1 Chron. xxviii. 3,) nor was there any temple for the worship of God, for many years after the settlement of our fathers in Canaan, till Solomon at length, by

of David:

46 Who found favour before God, and nacle for the God of Jacob.

built him an house.

f Beyond Babylon, into countries more distant, &c.] Thus Dr. Prideux (Connect. Vol. I. p. 13) reconciles Stephen's quotation with the original in Amos, where it is said, beyond Damascus; and I find no solution more natural. But Beza, observing these words to be quoted in Justin Martyr, according to the Hebrew, thinks the original reading here accidentally changed.

express

rence, as raised by special direction from
God, and yet corrects that extravagant
regard for them, and confidence in them,
which the Jews were ready to entertain.
h Made it his petition.] Soninsalo signifies;
and, from the account the scripture gives of
David, it appears how much it lay upon his
heart, and how greatly he longed to find out
a place for the Lord: (Compare 2 Sam. vii.
2 & seq. and Psal. cxxxii. 1-5.) The gold
and silver, and other costly materials he had
prepared for it, amount to so vast a sum,
that it is not easy to give an account of it :
See 1 Chron. xxii. 14; and xxix. 2—5.

8 The tabernacle of witness.] As Stephen had been accused of blaspheming the temple, he with great propriety takes occasion to speak of their sacred places with due reve

590

XV.

God does not dwell in temples made with hands.

SECT. express divine appointment, built him an house, which till the reign of that prince he never had Acts commanded or permitted to be done.

48 Howbeit,

the

Most High dwelleth

not in temples made

VII. 48. Yet, after all, we are not to imagine that he permitted it even then for his own sake; for as it was acknowledged at the same time by So- with hands; as saith lomon himself, (2 Chron. vi. 18,) the Most High the prophet," dwelleth not in temples made with hands, be they ever so rich, splendid, or majestic; as the prophet Isaiah also says, (Isa. lxvi. 1,) where he is

49 Heaven is my

what

me? saith the Lord: or what is the place of my rest?

50 Hath not my

49 speaking in the name of God, "Heaven is my throne, and earth is
royal throne, and the whole earth is no more my footstool:
than my footstool, and how then shall my pre- house will ye build
sence be confined to any particular place?
What suitable house will you build for me, saith
the Lord; or, what is the place of my stated
50 rest? Hath not my hand made all these things,
and whatever splendor they have, did I not form hand made all these
things?
the materials, and endow the workmen that
have fashioned them with all their art and ge-
nius? Do not imagine then that you can con-
fer any obligation upon me by such structures
as these, or by any act of homage which you
can render in them; nor think that you can
charm me to continue my abode there, or to be
a constant guard to you, merely because you
have such edifices amongst you."

51

51 Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers

And Stephen finding, by a confused murmur in the place, that they understood whither his discourse was leading them, and perceiving by the eagerness of their countenance that they would be like soon to interrupt him, applied did, so do ye. himself more closely to his persecutors in these remarkable words, which he boldly addressed to them under the influence of the Holy Spirit, by whose immediate direction he spoke: Oh ye stiffnecked, inflexible, and obstinate sinners, who though ye have received the sign of circumcision, and boast that you belong to God as his peculiar people, yet in reality are alienated from him, and uncircumcised in heart and ears, so that you will not hearken to instruction, or be tenderly and seriously affected with it, nothing can be more plain than that ye always do resist the Holy Spirit, and set yourselves in opposition to all his gracious efforts for your recovery and salvation; even as your fathers [did] in former 52 ages, so do ye now. Which of the prophets, who were actuated by that Spirit, did not your prophets have not your

fathers

52 Which of the

fathers

The Jews are filled with rage at Stephen's discourse.

them which shewed

whom ye have been

murderers:

53 Who have re

591

XV.

fathers persecuted? fathers persecute? yea, they slew those who spake SECT. and they have slain before, and published the glad tidings of the before of the coming coming of that Righteous One*, of whom you Acts of the Just One, of should have heard with delight, and whom you VII. 52. now the betrayers and ought to have received with the most humble reverence and joyful consent; but of whom, instead of protecting and honouring him, you have now become the prefidious betrayers, and the cruel murderers': For by you his death was contrived, by you he was condemned, by you the sentence was extorted against him, and execution urged and obtained. Which is the 53 less to be wondered at, as you have already and have not kept it. despised so many advantages, and given such amazing proofs of the obstinacy and hardness of your hearts, who have received the law, which was delivered from mount Sinai with such awful pomp, through ranks of angels", that were marshalled in solemn array on that grand occasion, (Compare Deut. xxxiii. 2,) and yet have been so hardened that you have not kept it: and now you go on to add sin to sin, in rejecting the milder and more gracious dispensation of the gospel.

ceived the law by the disposition of angels,

54 When they heard these things, they were

Cut

And hearing these things, their hearts were, 54 as it were, sawn asunder; and not permitting

iWhich of the prophets did not your fathers persecute?] I see no reason to conclude from hence, that many Scriptures containing the history of these persecutions are destroyed by the Jews, as Mr. Whiston maintains: (Essay for restoring, &c. p. 138.) It is natural to understand this in a limited sense, only as intimating, that most of them suffered such unworthy usage; and we know that attempts were sometimes made to cut off all the prophets of Jehovah at once. 1 Kings xix. 10, 14. Compare 2 Chron. Xxxvi. 16.

That righteous One.] Christ was by way of eminence called so, as being alone perfectly righteous. Compare Isa. liii. 11. Zech. ix. 9. Acts iii. 14.

The betrayers and murderers.] It is a fine remark of Grotius, that the Sanhedrim was obliged, by virtue of its very constitution, to guard and defend the lives of the prophets with peculiar cate, how much more to protect such a divine messenger as Christ was from any injurious assault? instead of which, they had not only basely deserted him, but had themselves become principals in his murder.

m Through ranks of angels.] It seems evident from Heb. ii. 2, and Gal. iii. 19, that God made use of angels, as the instru

him

ments of forming the voice heard from
mount Sinai. And, so far as I can judge
of the learned Elsner's arguments, in his
dissertation against Cocceius on this head,
from Wolfius' abstract of them, he seems
to have the advantage; but this text is so
properly rendered, through ranks of angels,
(dialayas ayserwr,) that I apprehend
nothing can be argued from hence, but
that they graced the solemnity with their
presence. Grotius explains it thus, justly
observing, that it is a military word. Hein-
sius has taken great pains to prove what
Vatablus hints, that the word ayahwy
here, as well as in the places quoted above,
signifies messengers, that is, prophets, and
that dalayas is to be traced to a Chaldee
etymology from, a copy or explica
tion, as if it had been said, "The law has
been copied out, and expounded to you, by
a series of prophets." But had this learned
critic seen, how easily these expressions, as
here translated, may be reconciled with the
supposition, that Christ, as the great angel
of God's presence, presided, while troops of
angels assisted, (as independent on these
texts in the New Testament, it is certain
they did, see Psalm 1xviii. 17, he would

not have had recourse to so forced an in-
terpretation.
u I see

592

They rush upon Stephen and stone him.

SECT. him to proceed any farther, in a transport of cut to the heart, and rage they gnashed their teeth upon him, as if they

XV.

Acts

VII. 55.

would have devoured him alive.

But he, being full of the Holy Spirit, was by no means terrified with the evil which seemed to be determined against him, but looking up stedfastly towards heaven, he saw, in a most delightful visionary representation, even while he stood in their court, a bright symbol of the glory of God, and Jesus standing at the right hand 56 of God. And being unable to contain his jov, he cried out in a sacred transport, and said, Behold, even now I see the heavens opened", and the Son of Man that glorions sovereign whom you condemned and murdered, standing at the right hand of God o, where he shall ever reign, to save his people, and at length to execute full vengeance upon his enemies; as he himself solemnly warned you, when like me he was your prisoner. (Mat. xxvi. 64.)

57 And this declaration and reference provoked
them to such a degree, that crying out with a
loud voice, that they might drown that of Ste-
phen, they stopped their own ears, as if they could
not bear to hear such blasphemy, as they con-
ceived he had spoken, and furiously rushed upon
58 him with one accord. And casting him out of
the city, by a gate which was near the place
where the Sanhedrim sat, as soon as they had
got without the boundaries of that sacred place,
which they judged it a profanation to stain
with human blood, they stoned himp; and the

n I see the heavens opened.] Witsius declares it as his opinion, (Miscell. lib. i. cap. xxi. §6,) that the heavens were really divided, or rendered transparent, so that the throne of Christ's glory there became visible. But, not to insist on many other improbable circumstances attending this hypothesis, it would then have been a miracle, if all that were present had not seen it; for on such a declaration they would naturally look up. It is much more reasonable to suppose, he saw a visionary representation. God miraculously operating on his imagination, as on Ezekiel's, when he sat in his house at Babylon among the elders of Judah, and saw Jerusalem, and seemed to himself transported thither; (Ezek viii. 1—4.) I say, miraculously operating; for the imagination is not itself capable of performing any such wonders, whatever some, very ignorant of human

two

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.

nature, or disingenuous enough knowingly to misrepresent it, may fancy. -I am very ready to conclude with Mr. Addison, that other martyrs, when called to suffer the last extremities, had extraordinary assistances of some similar kind, or frail mortality could not surely have endured the torments under which they rejoiced, and sometimes preached Christ to the conversion of spectators, and in some instances of their guards and tormentors too. See Addison of Christiani

ty, chap. vii. § 5.

• Standing at the right hand of God.] Mr. N. Taylor, (in his excellent Discourse of Deism, p. 69) observes, that Christ is generally represented sitting, but now as standing at God's right hand; that is, as risen up from the throne of his glory, to afford help to his distressed servant, and ready to receive him.

P They stoned him.] This seems (like

the