626 in Charran, 3 And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee. 4 Then came he out of the land of the Chaldeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell. 5. 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. This chapter contains St. Stephen's apo. logy, or defensative plea, which he makes for himself. The Jews had in the foregoing chapter accused him for blaspheming their law, and profaning their temple, imagining that Almighty God was so pleased with the temple-service and Mosaic rites, that no other way of worship could be acceptable to him. Therefore by an historical deduction, he shows them, that God was worshipped aright before either tabernacle or temple was built, or any of the Mosaic rites instituted or ordained, and consequently that the true worship of God was not necessarily and inseparably annexed to any of these things. For the proof of this, he begins at Abraham, and shows them, that he living of old at Ur of the Chaldeans, in the midst of idolaters, God was pleased of his free mercy to call him, to enlighten and draw him to own and worship the true God, and commanded him to leave his native country, and go into a land which he should show him; he promised to make of him a great nation, and that in him all the families of the earth should be blessed. Now the design and drift of Stephen in this relation, is to prove, that Abraham from his first call in Chaldea, when he was seventy years old, to the time of his being ninety years old, had served God faithfully all that time, without either circumcision or ceremony, without tabernacle or temple; and consequently, that the true worship of God might be now performed acceptably after these ceremonies were abolished, as well as it was performed before they were instituted. Learn hence, 1. That religious worship is manifestly due to God by the law and light of nature. 2. That the manner how that worship is to be acceptably performed, was not known by the law of nature, but discovered by divine revelation. Adam in innocence knew God was to be worshipped; yet he did not know by what outward acts he was to testify that homage, till God the sovereign Governor and supreme Lawgiver did give direction. 3. That the worship due from the creature to God the Creator is a spiritual worship, and ought to be spiritually performed. 4. The Judaical worship, though appointed by God himself, was fleshly and carnal, and never pleased God for its own sake. 5. The evangelical worship being spiritual, and most suitable to the nature of God, is therefore most acceptable and best pleasing to him. The ceremonial worship was therefore good, because God commanded it; but the evangelical worship is therefore commanded, because good. The legal worship is called flesh in scripture, and a carnal ordinance; in opposition to the gospel, which is called spirit, and a ministration of the spirit, because attended with a more spiritual efficacy on the hearts and lives of men. 6 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. 7 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. 8 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. Observe here, The great trial which God put Abraham's faith unto; the Lord promised to give him the land of Canaan or a possession, but he gave him not a foot's breadth. He promised to give it unto his seed when as yet he had no child; and when God gave him seed, yet they were to sojourn in a strange land, Egypt; and continue there in bondage four hundred years. Learn hence, That there is no grace which God delights more to exercise and try than the faith of his people; as faith puts honour upon God, so doth God put honour upon faith; and faith never honours God more, nor is more highly honoured by him than when it is put upon the greatest exercise and trial, 1 Pet. i. 7. That the trial of your faith being much more precious than of gold that perisheth, might be found unto praise, and honour, and glory. Here the apostle compares faith unto, and prefers it before gold, even the most precious gold purified in the fire. Is gold precious and rare? so is faith. Is gold pure and resplendent? so is faith. Is gold lasting and durable? so is faith. Is gold purified and improved by trying in the fire? so is faith by exercise, as the instance of Abraham here fully proves. Observe, 2. How God takes Abraham and his seed into covenant with him, and gives him circumcision, the seal of the covenant. Thence learn, That in the covenant which God made with Abraham, he gave himself to be a God to Abraham and his seed, and received Abraham and his seed to be a people unto him self. 2. That circumcision was both the sign and the seal of the covenant which God made with Abraham and his seed, the people of the Jews. It is here called the covenant of circumcision, because circumcision was both the sign and the seal of that covenant made with Abraham. 1. Circumcision was a sign, and that in several respects: it was a commemorative sign of God's covenant with Abraham; it was a representative sign of Abraham's faith and obedience towards God. A demonstrative sign of original sin, and the depravity of human nature. A discriminating and distinguishing sign of the true church and people of God, from all the rest of the world. An initiating sign, by which all strangers were admitted into the Jewish church. And, lastly, it was a prefigurative sign of baptism, which succeeded in the room of circumcision in the christian church. 2. Circumcision was not only a sign, but a seal also, Rom. iv. 11. He received the sign of circumcision, the seal of the righteousness by faith. It was a seal on God's part to confirm all the promises made to Abraham and his seed; and it was a seal on his and their part, to bind him to renounce the service of all other gods, and to oblige them to the observation of the whole Jewish law. 9 And the patriarchs, moved with envy, sold Joseph into Egypt; but God was with him, 10 And de 627 11 livered 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. Now there came a dearth over all the land of Egypt and Canaan, and great affliction; and our fathers found no sustenance. 12 But when Jacob heard that there was corn in Egypt, he sent out our fathers first. 13 And at the second time Joseph was made known to his brethren; and Joseph's kindred was known unto Pharaoh. made 14 Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls. 15 So Jacob went down into Egypt, and died, he, and our fathers, 16 And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the chem. 17 But when the time of the sons of Emmor the father of Sypromise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt, 18 Till another king arose, which knew not Joseph. 19 The same dealt subtlely with our kindred, and evil-entreated our fathers, so that they cast out their young children, to the end they might not live. From the history of Abraham, Stephen proceeds to that of Joseph; and shows, as he did before, that Joseph, as well as Abraham, worshipped God acceptably without either tabernacle or temple, and without such customs as Moses delivered; and, consequently, that the worship of God is not confined to an outward temple, or a Mosaical ministration; and that therefore it was not blasphemy in him to say, That God might be so worshipped. This is St. Stephen's argument from the instance of Joseph. As to the particular story of Joseph, observe, 1. The great and sore afflictions which befel that holy and good man: he was envied and hated of his bresought to take away his life; he is thrown thren, they conspired against him, and into a pit, and afterwards sold for a bondslave to the Midianites; they sell him into God was Egypt, where he was imprisoned so long, till the iron entered into his soul; that is, so loaded with irons, that his flesh was eaten with them. Learn thence, That afflictions, many and great afflictions, long and sore afflictions, have been, and may be, the lot and portion of the holiest and best of men, and all these occasioned by their own brethren: Joseph's brethren, moved with envy, sold Joseph into Egypt. Observe, 2. The singular support and comfort which Joseph experienced in, and under, his great afflictions: God was with him. God was with Joseph in Potiphar's house, and gave him favour in the eyes of his Master, who reposed an entire confidence in him. God was with Joseph in prison, and caused his imprisonment to make way for his enlargement. with Joseph in Pharaoh's court, and gave him a prudent and provident spirit, making him a father unto Pharaoh, and to all his people, giving him also a compassionate and merciful spirit to his brethren; pardoning their cruelties, and forgiving the injuries done unto him. Hence we learn, That all the envy, malice, and mischievous designs of men, shall never be able to hinder or disappoint the purpose and pleasure of God: The patriarchs, moved with envy, sold Joseph into Egypt: but God was with him. Observe, 3. The religious desire which Jacob and Joseph, and the rest of the holy patriarchs, had to be buried together in the land of Canaan, ver. 15, 16. Jacob died, and our fathers, and were carried over into Sychem, and laid in a sepulchre. No doubt this was done by way of declaration of their own faith, and in order to the confirmation of the faith of others, that their posterity should enjoy and possess that land; so that this act of theirs was a profession of their faith in the promises which God had made to them of their possessing and enjoying the land of Canaan. There is a natural desire in persons to be buried by their ancestors, but here it was a religious desire; they died in the faith of their ancestors, and laid down their heads together upon the same pillow of dust, in hope of a blessed and glorious resurrection. 20 In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months: 21 And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son. 22 And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. 23 And when he was full forty years old, it came into his heart to visit his brethren the children of Israel. 24 And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian: 25 For he supposed his brethren would have understood how that God by his hand would deliver them; but they understood not. 26 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? 27 But he that did his neighbour wrong, thrust him away, saying, Who made thee a ruler and a judge over us? 28 Wilt thou kill me, as thou diddest the Egyptian yesterday? 29 Then fled Moses at this saying; and was a stranger in the land of Madian, where he begat two sons. From the history of Abraham and Joseph, St. Stephen descends to that of Moses. Where we have observable, 1. The birth and education of Moses, he was born, and hid three months in his father's house; and then being cast out, was taken in by Pharaoh's daughter, and has a noble education given him; being instructed in all kinds of good literature, to fit him for such great services as a prince's court might probably have brought him to. Moses was learned. Hence note, That the greater men are, the greater their care should be for the learned and religious education of their children; because nothing is more incongruous and unsuitable than greatness of estate and meanness of understanding. It is a shame to great men to breed up their children sensually, to gaming, sporting, and excess; as if an inheritance did serve for no other purpose, but to make the heir of it useless, and good for nothing. Again note, The latitude and extent of Moses's learning: He was learned in all the learning of the Egyptians. Where remark, 1. The different end which God had in his providence, from what Pharaoh's daughter had in her particular care. She intended, by this education of Moses, the good of Egypt; but God intended the good of Israel: she designed the service of Pharaoh; but God designed Moses to be a deliverer from Pharaoh. Thus the wise and holy providence of God useth the diligence of men to effect and bring things about which they never thought of. 2. We may remark, How that Moses the great prophet, whom God spake to mouth to mouth, is here commended for his learning, yea, for Egyptian learning. Thence we may gather, That human learning is a noble and beneficial gift of God, and a very great ornament and honour unto the greatest and most excellent men for it is in itself an ornament and perfection to the mind; it renders men the more useful and serviceable in their generation, and a greater blessing to human society, but especially to the church of God. Human learning indeed is far inferior to holiness; but in holy men, learning is a rare ornament and accession to holiness. Sanctified wit beautifies religion, sanctified reason defends it, sanctified power protects it, sanctified elocution persuades others to the love of it. So that to decry the use of human learning must proceed either from ignorance or malice, and a desire to have religion betrayed. Let us see that we get our learning seasoned with holiness, that we use it with humility, moderation, and sobriety, as an handmaid unto Christ; not vain-gloriously unto ostentation, not proudly with contempt of others, not heretically in defence of error; never suffering human learning, but divine revelation, to determine articles of faith. Then, if with Moses we be learned in all the learning of the philosophers, the more glory we shall bring to God, and be the more useful and beneficial to mankind. Observe, 2. As the education of Moses in Pharaoh's court, so the time of his continuing there; namely, till he was forty years old. After which God put it into his heart to visit his brethren, the children of Israel, and offer himself to be a deliverer to them; and he supposed that they would have understood the purpose of God to save them by his hand, but they understood it not. But what reason was there for the Israelites to suppose, that Moses was the person designed by God for their deliverer? Answer, Very great reason; because, 1. They knew that the time of their deliverance did now draw very near. 2. From the extraordinariness Ob of Moses' preservation, by his being hid three months in his father's house without discovery; by his floating upon the waters in an ark of bulrushes without danger, when an infant; they might have rationally thought that such a person was designed by God for very great purposes. 3. From his readiness to defend them at this time, when an Israelite and an Egyptian contended; for it was wonderful that so great a person as Moses was, and might have been, should concern himself in a private quarrel betwixt two obscure persons. Moses might well suppose that his brethren would have understood, how that God by his hand would have delivered them; but they understood it not. serve, 3. The ill treatment given to Moses, when he offered himself to be a reconciler : they thrust him from them, and expostulate with him, Who made thee a ruler or a judge? The meek man replies, Sirs, ye are brethren, why do ye wrong one to another ? Where note, 1. Who are the persons doing wrong to each other; they were Israelites, both Israelites. To see an Israelite and an Egyptian struggling, had been no wonder; but to see two Israelites, who were brethren, brethren by nation, brethren by religion, brethren in tribulation. both of the seed of Abraham, both initiated into the same covenant, both in bondage to a cruel tyrant, Pharaoh, who had condemned them to an ignominious slavery, and designed such a degree of cruelty, as to murder all their male issue. This was an astonishing sight, and Moses might well say, Why do ye wrong one to another! Plainly implying, that both parties were to blame; but that party most, who would not hear of a reconciliation, or putting a stop to the quarrel: a reconciler is more odious than a stranger, in the apprehension of some. Observe lastly, How Moses being thus ill treated by them, departs from them, and they hear no more of him for forty years, ver. 29. Then fled Moses, and was a stranger in the land of Madian. Where observe, The years of Moses's life were an hundred and twenty forty years he spent at the court in Egypt; forty years he spent in Madian with his father-in-law Jethro ; and the last forty years of his life in the wilderness. Now all this time Moses was a worshipper of the true God, and that in an acceptable manner; and most of this time he worshipped God without either tabernacle or temple: from whence St. Stephen draws his argument to prove, that as God was acceptably worshipped by holy men before either tabernacle or temple were erected, in like manner he may be so again after both tabernacle and temple are destroyed; and consequently, that they unjustly accused him of blasphemy, or speaking blasphemous words against Moses and against God. 30 And when forty years were expired, there appeared to him in the wilderness of Mount Sina an an gel of the Lord, in a flame of fire in a bush. 31 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, 32 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. 33 Then said the Lord to him, Put off thy shoes from thy feet; for the place where thou standest is holy ground. 34 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. 35 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. 36 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. 37 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. 38 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: 39 To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt, 40 Saying unto Aaron, Make us gods to go before brought us out of the land of Egypt, us for as for this Moses which we wot not what is become of him. 41 And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands. 42 Then God turned, and gave them up to worship the host of heaven: as it is written in the book of the prophets, house of Israel, have ye offerye ed to me slain beasts and sacrifices, by the space of forty years in the wilderness? the tabernacle of Moloch, and the 43 Yea, ye took up star of your god Remphan, figures and I will carry you away beyond made to worship them: tabernacle of witness in the wilder44 Our fathers had the Babylon. ness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen. 45 Which also our fawith Jesus into the possession of thers that came after brought in the Gentiles, whom God drave out before the face of our fathers, unto favour before God, and desired to the days of David; 46 Who found which ye find a tabernacle for the God of Jacob. 47 But Solomon built him an house. 48 Howbeit, the most High dwelleth not in temples made with hands; as saith the prophet, 49 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? 50 Hath not my hand made all these things? St. Stephen here goes on with the history of Moses, and having in the former verses made mention of what occurred to him in Egypt, and in Madian, here an account is given of what happened to him in the wilthe appearance of God to him in a flame of derness; and the first thing observable is fire out of the midst of a bush, which burned, but was not consumed This bush |
