30“After forty years had passed, AN ANGEL APPEARED TO HIM IN THE WILDERNESS OF MOUNT Sinai, IN THE FLAME OF A BURNING THORN BUSH. 31“When Moses saw it, he marveled at the sight; and as he approached to look more closely, there came the voice of the Lord: 32‘I AM THE GOD OF YOUR FATHERS, THE GOD OF ABRAHAM AND ISAAC AND JACOB.’ Moses shook with fear and would not venture to look. 33“BUT THE LORD SAID TO HIM, ‘TAKE OFF THE SANDALS FROM YOUR FEET, FOR THE PLACE ON WHICH YOU ARE STANDING IS HOLY GROUND. 34‘I HAVE CERTAINLY SEEN THE OPPRESSION OF MY PEOPLE IN EGYPT AND HAVE HEARD THEIR GROANS, AND I HAVE COME DOWN TO RESCUE THEM; COME NOW, AND I WILL SEND YOU TO EGYPT.’

      35“This Moses whom they disowned, saying, ‘WHO MADE YOU A RULER AND A JUDGE?’ is the one whom God sent to be both a ruler and a deliverer with the help of the angel who appeared to him in the thorn bush. 36“This man led them out, performing wonders and signs in the land of Egypt and in the Red Sea and in the wilderness for forty years. 37“This is the Moses who said to the sons of Israel, ‘GOD WILL RAISE UP FOR YOU A PROPHET LIKE ME FROM YOUR BRETHREN.’ 38“This is the one who was in the congregation in the wilderness together with the angel who was speaking to him on Mount Sinai, and who was with our fathers; and he received living oracles to pass on to you. 39“Our fathers were unwilling to be obedient to him, but repudiated him and in their hearts turned back to Egypt, 40SAYING TO AARON, ‘MAKE FOR US GODS WHO WILL GO BEFORE US; FOR THIS MOSES WHO LED US OUT OF THE LAND OF EGYPT—WE DO NOT KNOW WHAT HAPPENED TO HIM.’ 41“At that time they made a calf and brought a sacrifice to the idol, and were rejoicing in the works of their hands. 42“But God turned away and delivered them up to serve the host of heaven; as it is written in the book of the prophets, ‘IT WAS NOT TO ME THAT YOU OFFERED VICTIMS AND SACRIFICES FORTY YEARS IN THE WILDERNESS, WAS IT, O HOUSE OF ISRAEL? 43‘YOU ALSO TOOK ALONG THE TABERNACLE OF MOLOCH AND THE STAR OF THE GOD ROMPHA, THE IMAGES WHICH YOU MADE TO WORSHIP. I ALSO WILL REMOVE YOU BEYOND BABYLON.’

      44“Our fathers had the tabernacle of testimony in the wilderness, just as He who spoke to Moses directed him to make it according to the pattern which he had seen. 45“And having received it in their turn, our fathers brought it in with Joshua upon dispossessing the nations whom God drove out before our fathers, until the time of David. 46“David found favor in God’s sight, and asked that he might find a dwelling place for the God of Jacob. 47“But it was Solomon who built a house for Him. 48“However, the Most High does not dwell in houses made by human hands; as the prophet says:

49‘HEAVEN IS MY THRONE,
         AND EARTH IS THE FOOTSTOOL OF MY FEET;
         WHAT KIND OF HOUSE WILL YOU BUILD FOR ME?’ says the Lord,
         ‘OR WHAT PLACE IS THERE FOR MY REPOSE?

50‘WAS IT NOT MY HAND WHICH MADE ALL THESE THINGS?’

      51“You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did. 52“Which one of the prophets did your fathers not persecute? They killed those who had previously announced the coming of the Righteous One, whose betrayers and murderers you have now become; 53you who received the law as ordained by angels, and yet did not keep it.”

Stephen Put to Death

      54Now when they heard this, they were cut to the quick, and they began gnashing their teeth at him. 55But being full of the Holy Spirit, he gazed intently into heaven and saw the glory of God, and Jesus standing at the right hand of God; 56and he said, “Behold, I see the heavens opened up and the Son of Man standing at the right hand of God.” 57But they cried out with a loud voice, and covered their ears and rushed at him with one impulse. 58When they had driven him out of the city, they began stoning him; and the witnesses laid aside their robes at the feet of a young man named Saul. 59They went on stoning Stephen as he called on the Lord and said, “Lord Jesus, receive my spirit!” 60Then falling on his knees, he cried out with a loud voice, “Lord, do not hold this sin against them!” Having said this, he fell asleep.

Parallel Verses

New American Standard Bible (©1995)
"At this remark, MOSES FLED AND BECAME AN ALIEN IN THE LAND OF MIDIAN, where he became the father of two sons.

GOD'S WORD® Translation (©1995)
After he said that, Moses quickly left Egypt and lived in Midian as a foreigner. In Midian he fathered two sons.

King James Bible
Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons.

Douay-Rheims Bible
And Moses fled upon this word, and was a stranger in the land of Madian, where he begot two sons.

Darby Bible Translation
And Moses fled at this saying, and became a sojourner in the land of Madiam, where he begat two sons.

English Revised Version
And Moses fled at this saying, and became a sojourner in the land of Midian, where he begat two sons.

Webster's Bible Translation
Then Moses fled at this saying, and was a stranger in the land of Madian, where he begat two sons.

Weymouth New Testament
"Alarmed at this question, Moses fled from the country and went to live in the land of Midian. There he became the father of two sons.

World English Bible
Moses fled at this saying, and became a stranger in the land of Midian, where he became the father of two sons.

Young's Literal Translation
'And Moses fled at this word, and became a sojourner in the land of Midian, where he begat two sons,

Cross References

Exodus 2:15 When Pharaoh heard of this matter, he tried to kill Moses. But Moses fled from the presence of Pharaoh and settled in the land of Midian, and he sat down by a well.

Exodus 2:21 Moses was willing to dwell with the man, and he gave his daughter Zipporah to Moses.

Exodus 2:22 Then she gave birth to a son, and he named him Gershom, for he said, "I have been a sojourner in a foreign land."

Exodus 4:20 So Moses took his wife and his sons and mounted them on a donkey, and returned to the land of Egypt. Moses also took the staff of God in his hand.

Exodus 18:3 and her two sons, of whom one was named Gershom, for Moses said, "I have been a sojourner in a foreign land."

Exodus 18:4 The other was named Eliezer, for he said, "The God of my father was my help, and delivered me from the sword of Pharaoh."

Commentary

Matthew Henry's Whole Bible Commentary

Verses 17-29

Stephen here goes on to relate,

I. The wonderful increase of the people of Israel in Egypt; it was by a wonder of providence that in a little time they advanced from a family into a nation. 1. It was when the time of the promise drew nigh-the time when they were to be formed into a people. During the first two hundred and fifteen years after the promise made to Abraham, the children of the covenant were increased but to seventy; but in the latter two hundred and fifteen years they increased to six hundred thousand fighting men. The motion of providence is sometimes quickest when it comes nearest the centre. Let us not be discouraged at the slowness of the proceedings towards the accomplishment of God's promises; God knows how to redeem the time that seems to have been lost, and, when the year of the redeemed is at hand, can do a double work in a single day. 2. It was in Egypt, where they were oppressed, and ruled with rigour; when their lives were made so bitter to them that, one would think, they should have wished to be written childless, yet they married, in faith that God in due time would visit them; and God blessed them, who thus honoured him, saying, Be fruitful, and multiply. Suffering times have often been growing times with the church.

II. The extreme hardships which they underwent there, v. 18, 19. When the Egyptians observed them to increase in number they increased their burdens, in which Stephen observes three things:-1. Their base ingratitude: They were oppressed by another king that knew not Joseph, that is, did not consider the good service that Joseph had done to that nation; for, if he had, he would not have made so ill a requital to his relations and family. Those that injure good people are very ungrateful, for they are the blessings of the age and place they live in. 2. Their hellish craft and policy: They dealt subtly with our kindred. Come on, said they, let us deal wisely, thinking thereby to secure themselves, but it proved dealing foolishly, for they did but treasure up wrath by it. Those are in a great mistake who think they deal wisely for themselves when they deal deceitfully or unmercifully with their brethren. 3. Their barbarous and inhuman cruelty. That they might effectually extirpate them, they cast out their young children, to the end they might not live. The killing of their infant seed seemed a very likely way to crush an infant nation. Now Stephen seems to observe this to them, not only that they might further see how mean their beginnings were, fitly represented (perhaps with an eye to the exposing of the young children in Egypt) by the forlorn state of a helpless, out-cast infant (Eze. 16:4), and how much they were indebted to God for his care of them, which they had forfeited, and made themselves unworthy of: but also that they might consider that what they were now doing against the Christian church in its infancy was as impious and unjust, and would be in the issue as fruitless and ineffectual, as that was which the Egyptians did against the Jewish church in its infancy. "You think you deal subtly in your ill treatment of us, and, in persecuting young converts, you do as they did in casting out the young children; but you will find it is to no purpose, in spite of your malice Christ's disciples will increase and multiply."

III. The raising up of Moses to be their deliverer. Stephen was charged with having spoken blasphemous words against Moses, in answer to which charge he here speaks very honourably of him. 1. Moses was born when the persecution of Israel was at the hottest, especially in that most cruel instance of it, the murdering of the new-born children: At that time, Moses was born (v. 20), and was himself in danger, as soon as he came into the world (as our Saviour also was at Bethlehem) of falling a sacrifice to that bloody edict. God is preparing for his people's deliverance, when their way is darkest, and their distress deepest. 2. He was exceedingly fair; his face began to shine as soon as he was born, as a happy presage of the honour God designed to put upon him; he was asteios toµ Theoµ-fair towards God; he was sanctified from the womb, and this made him beautiful in God's eyes; for it is the beauty of holiness that is in God's sight of great price. 3. He was wonderfully preserved in his infancy, first, by the care of his tender parents, who nourished him three months in their own house, as long as they durst; and then by a favourable providence that threw him into the arms of Pharaoh's daughter, who took him up, and nourished him as her own son (v. 21); for those whom God designs to make special use of he will take special care of. And did he thus protect the child Moses? Much more will he secure the interests of his holy child Jesus (as he is called ch. 4:27) from the enemies that are gathered together against him. 4. He became a great scholar (v. 22): He was learned in all the wisdom of the Egyptians, who were then famed for all manner of polite literature, particularly philosophy, astronomy, and (which perhaps helped to lead them to idolatry) hieroglyphics. Moses, having his education at court, had opportunity of improving himself by the best books, tutors, and conversation, in all the arts and sciences, and had a genius for them. Only we have reason to think that he had not so far forgotten the God of his fathers as to acquaint himself with the unlawful studies and practices of the magicians of Egypt, any further than was necessary to the confuting of them. 5. He became a prime minister of state in Egypt. This seems to be meant by his being mighty in words and deeds. Though he had not a ready way of expressing himself, but stammered, yet he spoke admirably good sense, and every thing he said commanded assent, and carried its own evidence and force of reason along with it; and, in business, none went on with such courage, and conduct, and success. Thus was he prepared, by human helps, for those services, which, after all, he could not be thoroughly furnished for without divine illumination. Now, by all this, Stephen will make it appear that, notwithstanding the malicious insinuations of his persecutors, he had as high and honourable thoughts of Moses as they had.

IV. The attempts which Moses made to deliver Israel, which they spurned, and would not close in with. This Stephen insists much upon, and it serves for a key to this story (Ex. 2:11-15), as does also that other construction which is put upon it by the apostle, Heb. 11:24-26. There it is represented as an act of holy self-denial, here as a designed prelude to, or entrance upon, the public service he was to be called out to (v. 23): When he was full forty years old, in the prime of his time for preferment in the court of Egypt, it came into his heart (for God put it there) to visit his brethren the children of Israel, and to see which way he might do them any service; and he showed himself as a public person, with a public character. 1. As Israel's saviour. This he gave a specimen of in avenging an oppressed Israelite, and killing the Egyptian that abused him (v. 24). Seeing one of his brethren suffer wrong, he was moved with compassion towards the sufferer, and a just indignation at the wrong-doer, as men in public stations should be, and he avenged him that was oppressed, and smote the Egyptian, which, if he had been only a private person, he could not lawfully have done; but he knew that his commission from heaven would bear him out, and he supposed that his brethren (who could not but have some knowledge of the promise made to Abraham, that the nation that should oppress them God would judge) would have understood that God by his hand would deliver them; for he could not have had either presence of mind or strength of body to do what he did, if he had not been clothed with such a divine power as evinced a divine authority. If they had but understood the signs of the times, they might have taken this for the dawning of the day of their deliverance; but they understood not, they did not take this, as it was designed, for the setting up of a standard, and sounding of a trumpet, to proclaim Moses their deliverer. 2. As Israel's judge. This he gave a specimen of, the very next day, in offering to accommodate matters between two contending Hebrews, wherein he plainly assumed a public character (v. 26): He showed himself to them as they strove, and, putting on an air of majesty and authority, he would have set them at one again, and as their prince have determined the controversy between them, saying, Sirs, you are brethren, by birth and profession of religion; why do you wrong one to another? For he observed that (as in most strifes) there was a fault on both sides; and therefore, in order to peace and friendship, there must be a mutual remission and condescension. When Moses was to be Israel's deliverer out of Egypt, he slew the Egyptians, and so delivered Israel out of their hands; but, when he was to be Israel's judge and lawgiver, he ruled them with the golden sceptre, not the iron rod; he did not kill and slay them when they strove, but gave them excellent laws and statutes, and decided upon their complaints and appeals made to him, Ex. 18:16. But the contending Israelite that was most in the wrong thrust him away (v. 27), would not bear the reproof, though a just and gentle one, but was ready to fly in his face, with, Who made thee a ruler and a judge over us? Proud and litigious spirits are impatient of check and control. Rather would these Israelites have their bodies ruled with rigour by their task-masters than be delivered, and have their minds ruled with reason, by their deliverer. The wrong-doer was so enraged at the reproof given him that he upbraided Moses with the service he had done to their nation in killing the Egyptian, which, if they had pleased, would have been the earnest of further and greater service: Wilt thou kill me, as thou didst the Egyptian yesterday? v. 28, charging that upon him as his crime, and threatening to accuse him for it, which was the hanging out of the flag of defiance to the Egyptians, and the banner of love and deliverance to Israel. Hereupon Moses fled into the land of Midian, and made no further attempt to deliver Israel till forty years after; he settled as a stranger in Midian, married, and had two sons, by Jethro's daughter, v. 29.

Now let us see how this serves Stephen's purpose. 1. They charged him with blaspheming Moses, in answer to which he retorts upon them the indignities which their fathers did to Moses, which they ought to be ashamed of, and humbled for, instead of picking quarrels thus, under pretence of zeal for the honour of Moses, with one that had as great a veneration for him as any of them had. 2. They persecuted him for disputing in defence of Christ and his gospel, in opposition to which they set up Moses and his law: "But," saith he, "you had best take heed," (1.) "Lest you hereby do as your fathers did, refuse and reject one whom God has raised up to be to you a prince and a Saviour; you may understand, if you will not wilfully shut your eyes against the light, that God will, by this Jesus, deliver you out of a worse slavery than that in Egypt; take heed then of thrusting him away, but receive him as a ruler and a judge over you." (2.) "Lest you hereby fare as your fathers fared, who for this were very justly left to die in their slavery, for the deliverance came not till forty years after. This will be the issue of it, you put away the gospel from you, and it will be sent to the Gentiles; you will not have Christ, and you shall not have him, so shall your doom be." Mt. 23:38, 39.

Calvin's Commentary

20. At that time was Moses born, who was acceptable to God And he was brought up three months in his father's house. 21. And the daughter of Pharaoh took him up when he was cast out, and nourished him up for her own son. 22. And Moses was taught in all wisdom of the Egyptians, and was mighty in word and deed. 23. And when the time of forty years was fulfilled, it came into his mind to go visit his brethren, the children of Israel. 24. And when he saw one of them suffer wrong, he defended him, and revenged him which had the wrong, having smitten the Egyptian. 25. And he thought that his brethren would have understood that by his hand should give them deliverance; but they understood not. 26. The next day he was seen as they strove, and set them at one again, saying, Sirs, ye are brethren: why hurt ye one another? 27. And he which did injury to his neighbor thrust him away, saying, Who made thee a prince and a judge over us? 28. Wilt thou kill me, as thou didst the Egyptian yesterday? 29. And Moses fled at this saying, and became a stranger in the land of Midian, where he begat two sons.

20. It is not without cause that Stephen noteth the circumstance of time. Moses was born at the very same time when the king had commanded that all the men children should be cast out. Therefore, it seemeth that the minister of deliverance is dead before he is born. But that time is most fit for God to work in, when there is no hope or counsel to be looked for at man's hands. And it appeareth also most plainly how God doth make perfect his power in man's weakness, (2 Corinthians 41:9.) Moses is kept three months, but at length his parents (that they may save their own lives) are enforced to cast him out into the river. Only they put him into a little coffer, [407] that he may not by and by [immediately] perish. When as Pharaoh's daughter taketh him up, he escaped death indeed, yet so that he goeth into another nation, being cut off from the kindred of Israel. Yea, he was like to be a most troublesome adversary to his nation, unless God had restrained his mind. It is forty years before he showeth any token of brotherly good-will.

22. Whereas Luke reporteth that he was taught in all wisdom of the Egyptians, he putteth that in his commendation as a point of excellency. Notwithstanding, it might have so fallen out, as it doth oftentimes, that being puffed up with profane sciences, he might have despised the base common people; yet because God had determined to redeem his people, he doth, in the mean season, frame both the mind of Moses and all other things to finish his work. The reason of man's flesh [408] should murmur in this place, Why doth God wink at so long miseries of the people? Why doth he suffer Pharaoh to rage more cruelly daily? Why doth he not suffer Moses to grow up amongst his own people? Why doth he after a sort cut him off from the kindred of Israel, being adopted by the king's daughter? Why will he suffer him to remain amidst courtly pleasures, [409] and doth not rather pull him thence? But the end itself is so wonderful, that we are enforced to confess that all these things were governed by singular counsel and order to set forth the glory of God.

Whereas I said that Luke speaketh in this place of the learning of the Egyptians for honor's sake, I would not have it so taken as if there were in the same no corruption. Forasmuch as astrology [410] doth consider the wonderful workmanship of God, not only in the placing of the stars, and in such excellent variety, but also in their moving, force, and secret offices, it is a science both profitable and worthy of praise. The Egyptians bestowed great study in this, but being not content with the simple order of nature, they wandered also into many foolish speculations, as did the Chaldeans. It is uncertain whether Moses was infected with these superstitions or no. Yet, howsoever it be, we see how sincerely and plainly he setteth that before us to be considered in the frame of the world, which is appertinent unto godliness. Surely this was excellent modesty, in that he which could reason with learned and witty men of the secrets of nature, doth not only omit higher subtleties, but doth also descend unto the common capacity of every most simple man, and doth, in a common style, set forth unto men unlearned those things which they perceive by experience. When Justinian [Justin] babbleth concerning Moses, he maketh him a magician, which, with juggling and enchantments, made passage for the people through the Red Sea; so that Satan did not only go about to bury the power of God, but also to blaspheme the same. But we know that Moses did not strive with the enchanters by magic, but did that only which God had enjoined him.

Furthermore, the Egyptians had mystical divinity, wherewith they colored their doting inventions and monstrous abominations, as if they would prove that they went mad not without reason: as the Papists, whereas they delude and mock men like stage-players, in their mass and other foolish rites, yet they invent mysteries, that they may persuade men that there is nothing there but that which is divine. The common sort of priests cannot climb so high, but those which amongst them will be accounted more cunning [411] do omit no rite, how foolish and childish soever it be, affirming that there is some spiritual mystery in every [one] of them. There is extant concerning this matter a most foolish mingle-mangle, which they call the Rationall [Rationale] of Divine Offices. But forasmuch as sacrificing priests alone did use such dotings amongst themselves, it is not to be thought that Moses spent any time in these, whose bringing up was princely, but that he was taught in liberal arts.

He was mighty. This phrase doth express among the Hebrews a double excellency, when as he which doth excel in wit and learning, is also apt to attempt and bring to pass great and weighty matters. [412] Stephen's meaning is, therefore, that Moses was furnished with rare gifts, so that they did all confess that he was a singular man. But seeing he was in such estimation, the Israelites had the less hope that he should be the minister which should work their deliverance.

23. When the time was fulfilled. Many gather by this that Moses was never estranged in mind from his nation; but the words of Stephen incline rather toward the contrary, to wit, that the Spirit of God did at length awake his mind, as it were out of sleep, that he might at length go visit his brethren, whom he had long time neglected. It is to be thought that he was not ignorant of what stock he came, seeing he had some token thereof in his flesh, and seeing the rumor thereof was spread abroad in the court, because the king's daughter could not adopt him to be her son without some suspicion of wickedness, unless his kindred had been known; yet was it long before he was of such courage that he durst make known the love which he bare toward his kindred. And this serveth not a little to set forth the glory of God, that Moses, being ignorant of his calling, doth remain a long time idle in the king's court, and is afterward called of the Lord contrary to the hope of all men, and his own also. Therefore, this new care for his brethren which came into his mind, proceeded from a new and unwonted motion of God's Spirit.

24. When he saw a certain man. Moses came not to this spectacle by chance, but forasmuch as God had appointed him to be the deliverer of his people, he would have him show forth this token, and, as it were, make this beginning. For Stephen doth plainly express that he did attempt nothing unadvisedly, but did that which became him that was appointed to be a deliverer of the people, knowing that he was thereunto called. For unless God had armed him, (and made him puissant,) it had been a thing altogether unlawful for him to kill any man, how wicked soever he had been. It is a godly deed, and praiseworthy, for a man to set himself against the wicked, to defend the good against the injuries of the wicked, to bridle their violence; but it is not for a private person to punish, (or take vengeance.) Therefore, it was unlawful for Moses to slay the Egyptian, save only inasmuch as the Lord had put the sword in his hand according to the right of his calling. But this heroical courage and nobleness of heart [413] was a work of the Holy Ghost; because God doth mightily show forth his power in those whom he appointeth unto great matters, that they may be able to fulfill their function. In sum, Stephen meaneth that Moses was even then offered to be the minister of deliverance when the day was at hand, according to the covenant made with Abraham, yet did the people hope for nothing less.

26. The day following he appeared. Stephen declareth now that the fathers did not only neglect, but maliciously reject the grace of God. For although the evil which he mentioneth did proceed from one man only, yet doth he by right assign the fault unto them all. For if they had been thankful to God, they would all with one consent have repressed his forwardness. [414] But they are whisht, [415] and suffer that good turn which Moses had done to be upbraided unto him; and, so much as in them lieth, they bring them into extreme danger whom they ought to have defended by endangering themselves. [416] Therefore, his drift is this, that the people themselves were in the fault, that they were no sooner delivered and eased. [417] So the wickedness of men doth oftentimes hinder God from doing that [which] he would do. He is ready to help those that be his in due time, but we keep back his hand from ourselves with divers lets, and afterwards we complain of his slowness, but unjustly. Furthermore, this unthankfulness was too wicked against God, and too cruel against Moses. They were to thank God for giving such a faithful patron in the king's court. They were to love and reverence Moses; but they rewarded him full evil [418] with threatenings and reproaches. Furthermore, inasmuch as the fact was brought to the king's ears, we must needs impute that to the treachery of the people. Therefore, as when afterward the people could see the land of Canaan, they did through their own folly keep themselves from entering in; so now, refusing the grace of God in the person of one man, they cause the time of their deliverance to be deferred forty years. For although God had determined what he would do, yet those are justly blamed for the delay which hinder [419] Moses in his office.

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Samuel Taylor Coleridge—Confessions of an Inquiring Spirit etc

St. Stephen's Day and Stephen, Full of Faith and Power, did Great Wonders and Miracles among the People. . . . Then they Stirred up the People. . . . And Caught Him, and Set up False Witnesses against Him.
And Stephen, full of faith and power, did great wonders and miracles among the people. . . . Then they stirred up the people. . . . and caught him, and set up false witnesses against him. Verzage nicht du Haüflein klein [52]Altenburg Gustavus Adolphus' Battle-song. 1631. trans. by Catherine Winkworth, 1855 Fear not, O little flock, the foe Who madly seeks your overthrow, Dread not his rage and power: What though your courage sometimes faints, His seeming triumph o'er God's saints Lasts but …
Catherine Winkworth—Lyra Germanica: The Christian Year

The Death of Stephen. Acts 7:54-60
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John Newton—Olney Hymns

Whether in Christ There was the Gift of Prophecy?
Objection 1: It would seem that in Christ there was not the gift of prophecy. For prophecy implies a certain obscure and imperfect knowledge, according to Num. 12:6: "If there be among you a prophet of the Lord, I will appear to him in a vision, or I will speak to him in a dream." But Christ had full and unveiled knowledge, much more than Moses, of whom it is subjoined that "plainly and not by riddles and figures doth he see God" (Num. 6:8). Therefore we ought not to admit prophecy in Christ. Objection …
Saint Thomas Aquinas—Summa Theologica

Whether those who are not Practiced in Keeping the Commandments Should Enter Religion?
Objection 1: It would seem that none should enter religion but those who are practiced in the observance of the commandments. For our Lord gave the counsel of perfection to the young man who said that he had kept the commandments "from his youth." Now all religious orders originate from Christ. Therefore it would seem that none should be allowed to enter religion but those who are practiced in the observance of the commandments. Objection 2: Further, Gregory says (Hom. xv in Ezech., and Moral. xxii): …
Saint Thomas Aquinas—Summa Theologica

Whether the Old Law was Given through the Angels?
Objection 1: It seems that the Old Law was not given through the angels, but immediately by God. For an angel means a "messenger"; so that the word "angel" denotes ministry, not lordship, according to Ps. 102:20,21: "Bless the Lord, all ye His Angels . . . you ministers of His." But the Old Law is related to have been given by the Lord: for it is written (Ex. 20:1): "And the Lord spoke . . . these words," and further on: "I am the Lord Thy God." Moreover the same expression is often repeated in Exodus, …
Saint Thomas Aquinas—Summa Theologica

Whether Christ's Birth Should have Been Manifested by Means of the Angels and the Star?
Objection 1: It would seem that Christ's birth should not have been manifested by means of the angels. For angels are spiritual substances, according to Ps. 103:4: "Who maketh His [Vulg.: 'makest Thy'] angels, spirits." But Christ's birth was in the flesh, and not in His spiritual substance. Therefore it should not have been manifested by means of angels. Objection 2: Further, the righteous are more akin to the angels than to any other, according to Ps. 33:8: "The angel of the Lord shall encamp round …
Saint Thomas Aquinas—Summa Theologica

Whether it is Fitting that Christ Should Sit at the Right Hand of God the Father?
Objection 1: It would seem unfitting that Christ should sit at the right hand of God the Father. For right and left are differences of bodily position. But nothing corporeal can be applied to God, since "God is a spirit," as we read in Jn. 4:24. Therefore it seems that Christ does not sit at the right hand of the Father. Objection 2: Further, if anyone sits at another's right hand, then the latter is seated on his left. Consequently, if Christ sits at the right hand of the Father, it follows that …
Saint Thomas Aquinas—Summa Theologica

Whether Judgment is Rendered Perverse by Being Usurped?
Objection 1: It would seem that judgment is not rendered perverse by being usurped. For justice is rectitude in matters of action. Now truth is not impaired, no matter who tells it, but it may suffer from the person who ought to accept it. Therefore again justice loses nothing, no matter who declares what is just, and this is what is meant by judgment. Objection 2: Further, it belongs to judgment to punish sins. Now it is related to the praise of some that they punished sins without having authority …
Saint Thomas Aquinas—Summa Theologica

In Process of Tithe, that is to Say, in the Tenth Generation after the Flood...
In process of tithe, that is to say, in the tenth generation after the Flood, Abraham appeared, [120] seeking for the God who by the blessing of his ancestor was due and proper to him. [121] And when, urged by the eagerness of his spirit, he went all about the world, searching where God is, and failed to find out; God took pity on him who alone was silently seeking Him; and He appeared unto Abraham, making Himself known by the Word, as by a beam of light. For He spake with him from heaven, and said …
Irenæus—The Demonstration of the Apostolic Preaching

And Jacob, when He Went into Mesopotamia, Saw Him in a Dream...
And Jacob, when he went into Mesopotamia, saw Him in a dream, standing upon the ladder , that is the tree which was set up from earth to heaven; [172] for thereby they that believe on Him go up to the heavens. For His sufferings are our ascension on high. And all such visions point to the Son of God, speaking with men and being in their midst. For it was not the Father of all, who is not seen by the world, the Maker of all who has said: Heaven is my throne, and earth is my footstool: what house will …
Irenæus—The Demonstration of the Apostolic Preaching

The Law Given, not to Retain a People for Itself, but to Keep Alive the Hope of Salvation in Christ Until his Advent.
1. The whole system of religion delivered by the hand of Moses, in many ways pointed to Christ. This exemplified in the case of sacrifices, ablutions, and an endless series of ceremonies. This proved, 1. By the declared purpose of God; 2. By the nature of the ceremonies themselves; 3. From the nature of God; 4. From the grace offered to the Jews; 5. From the consecration of the priests. 2. Proof continued. 6. From a consideration of the kingdom erected in the family of David. 7. From the end of the …
John Calvin—The Institutes of the Christian Religion

Wisdom and Revelation.
"Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of Him: the eyes of your understanding being enlightened; that ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness …
W. H. Griffith Thomas—The Prayers of St. Paul

As God in his Word Enjoins Common Prayer, So Public Temples are the Places Destined...
As God in his word enjoins common prayer, so public temples are the places destined for the performance of them, and hence those who refuse to join with the people of God in this observance have no ground for the pretext, that they enter their chamber in order that they may obey the command of the Lord. For he who promises to grant whatsoever two or three assembled in his name shall ask (Matth. 18:20), declares, that he by no means despises the prayers which are publicly offered up, provided there …
John Calvin—Of Prayer--A Perpetual Exercise of Faith

A Glorious vision.
THE Epistle to the Hebrews, this profound and blessed portion of the Holy Scriptures, unfolds a most wonderful vision of the Person, the Glory and the great Redemption work of our adorable Lord. The portion of the Epistle which is the richest in this respect is the Second Chapter. Here is a vista for the eyes of faith which is sublime. Our Lord in His Person, in His humiliation and exaltation, in His suffering and glory, stands out in a way which makes the believing heart rejoice with joy unspeakable …
Arno Gaebelein—The Lord of Glory

It Follows in the Creed, "And in the Holy Ghost. ...
13. It follows in the Creed, "And in the Holy Ghost." This Trinity, one God, one nature, one substance, one power; highest equality, no division, no diversity, perpetual dearness of love. [1795] Would ye know the Holy Ghost, that He is God? Be baptized, and ye will be His temple. The Apostle says, "Know ye not that your bodies are the temple within you of the Holy Ghost, Whom ye have of God?" [1796] A temple is for God: thus also Solomon, king and prophet, was bidden to build a temple for God. If …
St. Augustine—On the Creeds

The Secret of Its Greatness
[Illustration: (drop cap G) The Great Pyramid] God always chooses the right kind of people to do His work. Not only so, He always gives to those whom He chooses just the sort of life which will best prepare them for the work He will one day call them to do. That is why God put it into the heart of Pharaoh's daughter to bring up Moses as her own son in the Egyptian palace. The most important part of Moses' training was that his heart should be right with God, and therefore he was allowed to remain …
Mildred Duff—The Bible in its Making

From Egypt to Sinai.
Ex. Chs. 1-19 Israel in Egypt. The length of time the Hebrews remained In Egypt is a perplexing question. Exodus 6:16-20 makes Moses the fourth generation from Levi (See Gen. 15:16; Num. 26:57-59). This would make it about 150 years. Gen. 15:13 predicts 400 years. Ex. 12:40 says they were there 430 years and Paul (Gal. 3:17) says 430 years from Abraham to Sinai. These apparently conflicting dates may be explained because of different methods of counting generations, probably based on long lives of …
Josiah Blake Tidwell—The Bible Period by Period

The Son of Man
"The Son of man hath power on earth to forgive sins." MARK 2:10 (R.V.) WHEN asserting His power to forgive sins, Jesus, for the first time in our Gospel, called Himself the Son of man. It is a remarkable phrase. The profound reverence which He from the first inspired, restrained all other lips from using it, save only when the first martyr felt such a rush of sympathy from above poured into his soul, that the thought of Christ's humanity was more moving than that of His deity. So too it is then alone …
G. A. Chadwick—The Gospel of St. Mark