Acts 7:2 - Coke's Commentary on the Holy Bible

And he said, Men, brethren, and fathers,— Dr. Benson has illustrated this speech of St. Stephen in a large and very judicious manner, to whom we shall be frequently obliged; and the following introductory remarks from Dr. Ward's 39th Dissertation will serve to shew its general propriety. The charge brought against Stephen, says he, consisted of two parts: that Jesus of Nazareth would destroy the temple where they were then assembled, and change the rites of Moses, Ch. Acts 6:14. The foundation of this charge seems to have been, that Stephen, in disputing with them, had plainly proved, that Jesus was the Messiah. Hence his accusers inferred their charge, fixing upon him their own consequences as his affections, and that with a design to take away his life, for which reason they might justly be called false witnesses, Acts 7:13. But though Stephen had not directly asserted these things, yet were they true in themselves, and might be inferred from the law and the prophets (Deuteronomy 15.). He could not therefore deny them; and to have owned them in express terms, would have been to give himself up to their rage and fury. The method therefore which he takes in his defence is, first, to shew them, from theirwritings, that all their former dispensations were to issue in that of the Messiah; and he begins with God's calling Abraham from his country and family, and promising to him and his posterity the land of Canaan for a possession; and it is remarkable, that he does not call it an everlasting possession, as it is called Genesis 17:8 which might have seemed not so consistent with their forfeiture of it upon their rejecting the Messiah. Then he observes to them, how their fathers rejected Moses, after the clearest proofs of his mission, and that they were punished for it in the wilderness; and this he does, to prepare them to consider what they might justly expect upon rejecting Christ. He reminds them likewise, that Moses himself had declared to them, that another prophet was to arise, like him, whom they were ordered to hear. This was the Messiah; and his being like to Moses must consist in his bringing in a new dispensation, and confirming it with miracles, as Moses had done. This seems to respect the latter article of the charge;—and thus farthey heard him patiently. He then proceeds to speak of the temple, which relates to the former part of the accusation: and here he uses such depreciating expressions, as, though taken from the prophets, could not be agreeable to them, and very probably inflamed their minds; but when he came to charge them with the murder of Jesus, calling him the Just One, that is, the Messiah, they could no longer bear with him; but their passions rose to such a height, that they gnashed their teeth at him, and very probably made such a disturbance, that he could not proceed in what he designed to say further; though we find that Peter had twice before taken the same method, and charged them as expressly with the death of Jesus, Ch. 2: and 4: but Peter had, in both cases, the advantage of a present miracle to support him, and give weight to what he said; and we find that the council were deterred by that from proceeding to extremities, Ch. Acts 4:16. The Jewish rulers, before our Saviour's death, were apprehensive that he designed, by gaining over the populace, to set himself up for a king; and that, in consequence of this, the Romans would come and destroy their city, John 11:48. This they hoped to prevent, by taking him off; but, after his death, finding that the apostles not only went on to propagate the same theme of religion, and support it with miracles, as he had done, but also charged them with murdering him, whom his followers asserted to be the Messiah, they seemed now to be more immediately concerned for their own security. However, at first they endeavour to prevent the spreading of this doctrine, and to deter the preachers of it by less severities, as in the case of Peter and John; but when they found that those would not do, it is not improbable they might resolve upon greater; and thinking Stephen a proper subject for their purpose, might determine, if possible, to take away his life; which seems more likely from Ch. Acts 5:33 where it is said, that the Jewish senate took counsel to slay the apostles, as if they had not been dissuaded by Gamaliel. However, as that could not have been done judicially, and in form of law, but by a trial before the Roman governor, who might not think their charge against him sufficientto put him to death, there might be a particular design of Providence thus to honour himwith being the first martyr for Christianity, and permit him to be taken off in such a manner, as drew no civil disorders after it. For we do not find that any notice was taken of this fact by the Roman governor; though one would think that he could hardly have omitted to make some inquiries about it. But it was easy for the council to allege in their excuse, that indeed they did call that man to an account for some offences against their law, who was so far from clearing himself, that he persisted in them with blasphemy, which was a crime of so heinous a nature with them, that they could not restrain the mob from dragging him out, and stoning him immediately. Upon such a representation, the governor might think it more advisable to drop any further inquiry, than by proceeding in it to inflame so turbulent a nation. Upon the whole, this speech of Stephen, so far as it goes, seems to be a proper reply to the charge laid against him; but what he would have added further, if he had not been prevented, may be difficult to say. By the methods taken to bring about this charge, and the behaviour of the Jews at the trial, it seems probable, that the council designed, if possible, to take away his life, as a terror to others; and Divine Providence, for wise ends, thought fit to permit them to accomplish their desig