Act 7:53-8:11 | RWP | e4.org | Ye who ( οιτινες ). The very ones who, quippe qui , often in Acts when the persons are enlarged upon ( ; ; , ). As it was ordained by angels ( εις διαταγας αγγελων ). About angels see on . Διαταγη (from διατασσω , to arrange, appoint) occurs in late Greek, LXX, inscriptions, papyri, Deissmann, Light from the Ancient East , pp. 89ff., and in N.T. only here and . At (or as) the appointment of angels (cf. ; for this use of εις ). And kept it not ( κα ουκ εφυλαξατε ). Like a whipcracker these words cut to the quick. They gloried in possessing the law and openly violated it ( ).

‏ Acts 7:53-60

Ye who ( οιτινες ). The very ones who, quippe qui, often in Acts when the persons are enlarged upon (8:15; 9:35; 10:41, 47).

As it was ordained by angels ( εις διαταγας αγγελων ). About angels see on 7:38. Διαταγη (from διατασσω, to arrange, appoint) occurs in late Greek, LXX, inscriptions, papyri, Deissmann, Light from the Ancient East, pp. 89ff., and in N.T. only here and Ro 13:2. At (or as) the appointment of angels (cf. Mt 10:41; 12:41 for this use of εις ).

And kept it not ( κα ουκ εφυλαξατε ). Like a whipcracker these words cut to the quick. They gloried in possessing the law and openly violated it (Ro 2:23).

When they heard ( ακουοντες ). Present active participle of ακουω, while hearing.

They were cut to the heart ( διεπριοντο ταις καρδιαις ). See 5:33 where the same word and form (imperfect passive of διαπριω ) is used of the effect of Peter's speech on the Sadducees. Here Stephen had sent a saw through the hearts of the Pharisees that rasped them to the bone.

They gnashed on him with their teeth ( εβρυχον τους οδοντας επ' αυτον ). Imperfect (inchoative) active of βρυχω (Attic βρυκω ), to bite with loud noise, to grind or gnash the teeth. Literally, They began to gnash their teeth at ( επ' ) him (just like a pack of hungry, snarling wolves). Stephen knew that it meant death for him.

And Jesus standing ( κα Ιησουν εστωτα ). Full of the Holy Spirit, gazing steadfastly into heaven, he saw God's glory and Jesus "standing" as if he had risen to cheer the brave Stephen. Elsewhere (save verse 56 also) he is pictured as sitting at the right hand of God (the Session of Christ) as in Mt 26:64; Mr 16:19; Ac 2:34; Eph 1:20; Col 3:1; Heb 1:3.

Opened ( διηνοιγμενους ). Perfect passive predicate participle of διανοιγνυμ (cf. Mt 3:16; Lu 3:21).

The son of man ( τον υιον του ανθρωπου ). Elsewhere in the N.T. in Christ's own words. Here Stephen may refer to the words of Jesus as preserved in Mt 26:64.

Stopped their ears ( συνεσχον τα ωτα αυτων ). Second aorist active of συνεχω, to hold together. They held their ears together with their hands and affected to believe Stephen guilty of blasphemy (cf. Mt 26:65).

Rushed upon him with one accord ( ωρμησαν ομοθυμαδον επ' αυτον ). Ingressive aorist active indicative of ορμαω, to rush impetuously as the hogs did down the cliff when the demons entered them (Lu 8:33). No vote was taken by the Sanhedrin. No scruple was raised about not having the right to put him to death (Joh 8:31). It may have taken place after Pilate's recall and before his successor came or Pilate, if there, just connived at such an incident that did not concern Rome. At any rate it was mob violence like modern lynching that took the law into the hands of the Sanhedrin without further formalities.

Out of the city ( εκ της πολεως ). To keep from defiling the place with blood. But they sought to kill Paul as soon as they got him out of the temple area (Ac 21:30f.).

Stoned ( ελιθοβολουν ). Imperfect active indicative of λιθοβολεω, began to stone, from λιθοβολος ( λιθος, stone, βαλλω, to throw), late Greek verb, several times in the N.T. as Lu 13:34. Stoning was the Jewish punishment for blasphemy (Le 24:14-16).

The witnesses ( ο μαρτυρες ). The false testifiers against Stephen suborned by the Pharisees (Ac 6:11, 13). These witnesses had the privilege of casting the first stones (De 13:10; 17:7) against the first witness for Christ with death (martyr in our modern sense of the word).

At the feet of a young man named Saul ( παρα τους ποδας νεανιου καλουμενου Σαυλου ). Beside ( παρα ) the feet. Our first introduction to the man who became the greatest of all followers of Jesus Christ. Evidently he was not one of the "witnesses" against Stephen, for he was throwing no stones at him. But evidently he was already a leader in the group of Pharisees. We know from later hints from Saul (Paul) himself that he had been a pupil of Gamaliel (Ac 22:3). Gamaliel, as the Pharisaic leader in the Sanhedrin, was probably on hand to hear the accusations against Stephen by the Pharisees. But, if so, he does not raise his voice against this mob violence. Saul does not seem to be aware that he is going contrary to the views of his master, though pupils often go further than their teachers.

They stoned ( ελιθοβολουν ). Same verb and tense repeated, they kept on stoning, they kept it up as he was calling upon the Lord Jesus and making direct prayer to him as "Lord Jesus" ( Κυριε Ιησου ).

Receive my spirit ( δεξα το πνευμα μου ). Aorist middle imperative, urgency, receive it now. Many have followed Stephen into death with these words upon their dying lips. See, 9:14, 21; 22:16.

Kneeled down ( θεις τα γονατα ). Second aorist active participle of τιθημ, placing the knees (on the ground). This idiom is not in the old Greek for kneeling, but Luke has it five times (Lu 22:41; Ac 7:60; 9:40; 22:36; 21:5) and Mark once (15:19). Jesus was standing at the right hand of God and Stephen knelt before him in worship and called on him in prayer.

Lay not this sin to their charge ( μη στησηις αυτοις ταυτην την αμαρτιαν ). First aorist (ingressive) active subjunctive with μη, regular Greek idiom, Place not to them or against them (dative αυτοις ) this sin. The very spirit of Jesus towards his enemies as he died upon the Cross (Lu 23:34).

He fell asleep ( εκοιμηθη ). First aorist passive indicative of κοιμαω, to put to sleep. Old verb and the metaphor of sleep for death is common in all languages, but it is peculiarly appropriate here as Jesus used it of Lazarus. See also Ac 13:36; 1Co 15:18, etc. Our word cemetery ( κοιμητηριον ) is the sleeping place of the dead. Knowling calls εκοιμηθη here "a picture word of rest and calmness which stands in dramatic contrast to the rage and violence of the scene."

‏ Acts 8:1-11

Was consenting ( ην συνευδοκων ). Periphrastic imperfect of συνευδοκεω, a late double compound ( συν, ευ, δοκεω ) that well describes Saul's pleasure in the death ( αναιρεσις, taking off, only here in the N.T., though old word) of Stephen. For the verb see on Lu 23:32. Paul himself will later confess that he felt so (Ac 22:20), coolly applauding the murder of Stephen, a heinous sin (Ro 1:32). It is a gruesome picture. Chapter 7 should have ended here.

On that day ( εν εκεινη τη ημερα ). On that definite day, that same day as in 2:41.

A great persecution ( διωγμος μεγας ). It was at first persecution from the Sadducees, but this attack on Stephen was from the Pharisees so that both parties are now united in a general persecution that deserves the adjective "great." See on Mt 13:21 for the old word διωγμος from διωκω, to chase, hunt, pursue, persecute.

Were all scattered abroad ( παντες διεσπαρησαν ). Second aorist passive indicative of διασπειρω, to scatter like grain, to disperse, old word, in the N.T. only in Ac 8:1, 4; 11:19.

Except the apostles ( πλην των αποστολων ). Preposition πλην (adverb from πλεον, more) with the ablative often in Luke. It remains a bit of a puzzle why the Pharisees spared the apostles. Was it due to the advice of Gamaliel in Ac 5:34-40? Or was it the courage of the apostles? Or was it a combination of both with the popularity of the apostles in addition?

Devout ( ευλαβεις ). Only four times in the N.T. (Lu 2:25; Ac 2:5; 8:2; 22:12). Possibly some non-Christian Jews helped. The burial took place before the Christians were chiefly scattered.

Buried ( συνεκομισαν ). Aorist active indicative of συνκομιζω, old verb to bring together, to collect, to join with others in carrying, to bury (the whole funeral arrangements). Only here in the N.T.

Lamentation ( κοπετον ). Late word from κοπτομα, to beat the breast, in LXX, Plutarch, etc., only here in the N.T.

Laid waste ( ελυμαινετο ). Imperfect middle of λυμαινομα, old verb (from λυμη, injury), to dishonour, defile, devastate, ruin. Only here in the N.T. Like the laying waste of a vineyard by a wild boar (Ps 79:13). Picturesque description of the havoc carried on by Saul now the leader in the persecution. He is victor over Stephen now who had probably worsted him in debate in the Cilician synagogue in Jerusalem.

Into every house ( κατα τους οικους ). But Luke terms it "the church" ( την εκκλησιαν ). Plainly not just an "assembly," but an organized body that was still "the church" when scattered in their own homes, "an unassembled assembly" according to the etymology. Words do not remain by the etymology, but travel on with usage.

Haling ( συρων ). Literally, dragging forcibly (=hauling). Present active participle of συρω, old verb.

Men and women ( ανδρας κα γυναικας ). A new feature of the persecution that includes the women. They met it bravely as through all the ages since (cf. 9:2; 22:4). This fact will be a bitter memory for Paul always.

Committed ( παρεδιδου ). Imperfect active of παραδιδωμ, old verb, kept on handing them over to prison.

They therefore ( ο μεν ουν ). Demonstrative ο as often (1:6, etc.) though it will make sense as the article with the participle διασπαρεντες. The general statement is made here by μεν and a particular instance ( δε ) follows in verse 5. The inferential particle ( ουν ) points back to verse 3, the persecution by young Saul and the Pharisees. Jesus had commanded the disciples not to depart from Jerusalem till they received the Promise of the Father (1:4), but they had remained long after that and were not carrying the gospel to the other peoples (1:8). Now they were pushed out by Saul and began as a result to carry out the Great Commission for world conquest, that is those "scattered abroad" ( διασπαρεντες, second aorist passive participle of διασπειρω ). This verb means disperse, to sow in separate or scattered places ( δια ) and so to drive people hither and thither. Old and very common verb, especially in the LXX, but in the N.T. only in Ac 8:1, 4; 11:19.

Went about ( διηλθον ). Constative second aorist active of διερχομα, to go through (from place to place, δια ). Old and common verb, frequent for missionary journeys in the Acts (5:40; 8:40; 9:32; 11:19; 13:6).

Preaching the word ( ευαγγελιζομενο τον λογον ). Evangelizing or gospelizing the word (the truth about Christ). In 11:19 Luke explains more fully the extent of the labours of these new preachers of the gospel. They were emergency preachers, not ordained clergymen, but men stirred to activity by the zeal of Saul against them. The blood of the martyrs (Stephen) was already becoming the seed of the church. "The violent dispersion of these earnest disciples resulted in a rapid diffusion of the gospel" (Alvah Hovey).

Philip ( Φιλιππος ). The deacon (6:5) and evangelist (21:8), not the apostle of the same name (Mr 3:18).

To the city of Samaria ( εις την πολιν της Σαμαριας ). Genitive of apposition. Samaria is the name of the city here. This is the first instance cited of the expansion noted in verse 4. Jesus had an early and fruitful ministry in Samaria (Joh 4), though the twelve were forbidden to go into a Samaritan city during the third tour of Galilee (Mt 10:5), a temporary prohibition withdrawn before Jesus ascended on high (Ac 1:8).

Proclaimed ( εκηρυσσεν ). Imperfect active, began to preach and kept on at it. Note ευαγγελιζομενο in verse 4 of missionaries of good news (Page) while εκηρυσσεν here presents the preacher as a herald. He is also a teacher ( διδασκαλος ) like Jesus. Luke probably obtained valuable information from Philip and his daughters about these early days when in his home in Caesarea (Ac 21:8).

Gave heed ( προσειχον ). Imperfect active as in verses 10, 11, there with dative of the person ( αυτω ), here with the dative of the thing ( τοις λεγομενοις ). There is an ellipse of νουν (mind). They kept on giving heed or holding the mind on the things said by Philip, spell-bound, in a word.

When they heard ( εν τω ακουειν αυτους ). Favourite Lukan idiom, εν and the locative case of the articlar infinitive with the accusative of general reference "in the hearing as to them."

Which he did ( α εποιε ). Imperfect active again, which he kept on doing from time to time. Philip wrought real miracles which upset the schemes of Simon Magus.

For many ( πολλο γαρ ). So the correct text of the best MSS., but there is an anacoluthon as this nominative has no verb with it. It was "the unclean spirits" that "came out" ( εξηρχοντο, imperfect middle). The margin of the Revised Version has it "came forth," as if they came out of a house, a rather strained translation. The loud outcry is like the demons cast out by Jesus (Mr 3:11; Lu 4:41).

Palsied ( παραλελυμενο, perfect passive participle). Luke's usual word, loosened at the side, with no power over the muscles. Furneaux notes that "the servant was reaping where the Master had sown. Samaria was the mission field white for the harvest (Joh 4:35)." The Samaritans who had been bewitched by Simon are now carried away by Philip.

Simon ( Σιμων ). One of the common names (Josephus, Ant. XX. 7, 2) and a number of messianic pretenders had this name. A large number of traditions in the second and third centuries gathered round this man and Baur actually proposed that the Simon of the Clementine Homilies is really the apostle Paul though Paul triumphed over the powers of magic repeatedly (Ac 13:6-12; 19:11-19), "a perfect absurdity" (Spitta, Apostelgeschichte, p. 149). One of the legends is that this Simon Magus of Acts is the father of heresy and went to Rome and was worshipped as a god (so Justin Martyr). But a stone found in the Tiber A.D. 1574 has an inscription to Semoni Sanco Deo Fidio Sacrum which is (Page) clearly to Hercules, Sancus being a Sabine name for Hercules. This Simon in Samaria is simply one of the many magicians of the time before the later gnosticism had gained a foothold. "In his person Christianity was for the first time confronted with superstition and religious imposture, of which the ancient world was at this period full" (Furneaux).

Which beforetime used sorcery ( προυπηρχεν μαγευων ). An ancient idiom (periphrastic), the present active participle μαγευων with the imperfect active verb from προυπαρχω, the idiom only here and Lu 23:12 in the N.T. Literally "Simon was existing previously practising magic." This old verb μαγευω is from μαγος (a μαγυς, seer, prophet, false prophet, sorcerer) and occurs here alone in the N.T.

Amazed (existanon). Present active participle of the verb εξιστανω, later form of εξιστημ, to throw out of position, displace, upset, astonish, chiefly in the Gospels in the N.T. Same construction as μαγευων.

Some great one ( τινα μεγαν ). Predicate accusative of general reference (infinitive in indirect discourse). It is amazing how gullible people are in the presence of a manifest impostor like Simon. The Magi were the priestly order in the Median and Persian empires and were supposed to have been founded by Zoroaster. The word μαγο (magi) has a good sense in Mt 2:1, but here and in Ac 13:6 it has the bad sense like our "magic."

That power of God which is called Great ( η Δυναμις του θεου η καλουμενη Μεγαλη ). Apparently here already the oriental doctrine of emanations or aeons so rampant in the second century. This "power" was considered a spark of God himself and Jerome (in Mt 24) quotes Simon (Page) as saying: Ego sum sermo Dei, ... ego omnipotens, ego omnia Dei. Simon claimed to impersonate God.

Because that of long time he had amazed them with his sorceries ( δια το ικανω χρονω ταις μαγιαις εξεστακενα αυτους ). Causal use of δια with the accusative articular infinitive (perfect active Koine form and transitive, εξεστακενα ). Same verb as in verse 9 participle εξιστανων and in verse 13 imperfect passive εξιστατο (cf. also 2:7 already). Χρονω is associative instrumental and μαγιαις instrumental case.