| Barnes' Notes on the Bible Who have received the law - The Law of Moses, given on Mount Sinai. By the disposition of angels - There has been much diversity of opinion in regard to this phrase, εἰς διαταγὰς ἀγγέλων eis diatagas angelōn. The word translated "disposition" does not occur elsewhere in the New Testament. It properly means the "constituting" or "arranging" of an army; disposing it into ranks and proper divisions. Hence, it has been supposed to mean that the Law was given "amidst" the various ranks of angels, being present to witness its promulgation. Others suppose that the angels were employed as agents or instruments to communicate the Law. All that the expression fairly implies is the former; that the Law was given amidst the attending ranks of angels, as if they were summoned to witness the pomp and ceremony of giving "law" to an entire people, and through them to an entire world. It should be added, moreover, that the Jews applied the word "angels" to any messengers of God; to fire, and tempest, and wind, etc. And all that Stephen means here may be to express the common Jewish opinion that God was attended on this occasion by the heavenly hosts, and by the symbols of his presence, fire, and smoke, and tempest. Compare Psalm 104:4; Psalm 68:17. Other places declare that the Law was spoken by an angel, one eminent above all attending angels, the special messenger of God. See the notes on Acts 7:38. It is plain that Stephen spoke only the common sentiment of the Jews. Thus, Herod is introduced by Josephus (Antiq., book 15, chapter 5, section 3) as saying, "We have learned in God the most excellent of our doctrines, and the most holy part of our Law by angels," etc. In the eyes of the Jews, it justly gave increased majesty and solemnity to the Law, that it had been given in so grand and imposing circumstances. It greatly aggravated their guilt that, notwithstanding this, they had not kept it.
Clarke's Commentary on the BibleBy the disposition of angels - Εις διαταγας αγγελων. After all that has been said on this difficult passage, perhaps the simple meaning is, that there were ranks, διαταγαι, of angels attending on the Divine Majesty when he gave the law: a circumstance which must have added greatly to the grandeur and solemnity of the occasion; and to this Psalm 68:17 seems to me most evidently to allude: The chariots of God are twenty thousand, even many thousands of angels: the Lord is among them as in Sinai, in the holy place. It was not then by the mouths nor by the hands of angels, as prime agents, that Moses, and through him the people, received the law; but God himself gave it, accompanied with many thousands of those glorious beings. As it is probable they might be assisting in this most glorious solemnity, therefore St. Paul might say, Galatians 3:19, that it was ordained by angels, διαταγεις δι' αγγελων, in the hand of a Mediator. And as they were the only persons that could appear, for no man hath seen God at any time, therefore the apostle might say farther, (if indeed he refers to the same transaction, see the note there), the word spoken by angels was steadfast, Hebrews 2:2. But the circumstances of this case are not sufficiently plain to lead to the knowledge of what was done by the angels in this most wonderful transaction; only we learn, from the use made of this circumstance by St. Stephen, that it added much to the enormity of their transgression, that they did not keep a law, in dispensing of which the ministry of angels had been employed. Some think Moses, Aaron, and Joshua are the angels here intended; and others think that the fire, light, darkness, cloud and thick darkness were the angels which Jehovah used on this occasion, and to which St. Stephen refers; but neither of these senses appears sufficiently natural, and particularly the latter.
Gill's Exposition of the Entire BibleWho have received the law, by the disposition of angels,.... Who attended the angel that spake to Moses on Mount Sinai, Acts 7:38 who is the head of all principality and power, and whom he might make use of in giving the law to Moses: hence the law is said to be ordained by angels, in the hand of a Mediator, and is called the word spoken by angels, Galatians 3:19 and certain it is, that there were great numbers of angels on Mount Sinai, when the law was given, Deuteronomy 33:2 And so the Jews say (m), that "when the holy blessed God descended on Mount Sinai, there came down with him many companies of angels, Michael and his company, and Gabriel and his company'' Indeed they often say (n), "the law was not given to the ministering angels:'' their meaning is, it was not given to them to observe and keep, because there are some things in it, which do not concern angels; but then it might be given to them to deliver to Moses, who gave it to the Israelites, and so may be said to receive it by the ministration of angels, through the hands of Moses. And now the law being given and received in so grand a manner, was an aggravation of the sin of the Jews in violating it, as it follows: and have not kept it; but broke it in innumerable instances, and scarce kept it in any; for no man can keep it perfectly. (m) Debarim Rabba, sect. 2. fol. 237. 3.((n) T. Bab. Beracot, fol. 25. 2. Yoma. fol. 30. 1. Kiddushin, fol. 54. 1.
Vincent's Word StudiesWho (οἵτινες) Stronger than the simple relative who, and emphasizing their sin by contrast with their privileges: inasmuch as ye were those who received, etc. By the disposition of angels (εἰς διαταγὰς ἀγγέλων) Lit., unto ordinances of angels. Εἰς means with reference to. Disposition (διαταγή) is used by A. V. in the sense of arrangement, as we say a general disposed his trooPsalms The word occurs only here and Romans 13:2, where it is rendered ordinance. The kindred verb διατάσσω occurs often, and mostly in the sense of command or appoint. See Matthew 11:1; Luke 3:13. In 1 Corinthians 11:34, it is translated set in order. The reference is most probably to the Jewish tradition that the law was given through the agency of angels. See Deuteronomy 33:2. Compare Psalm 68:17. Paul expressly says that the law was administered by the medium of angels (Galatians 3:19). Compare the word spoken by angels (Hebrews 2:2). Render, therefore, as Rev., as it was ordained by angels.
Geneva Study BibleWho have received the law by the {y} disposition of angels, and have not kept it. (y) By the ministry of angels.
People's New Testament 7:53 Received the law by the disposition of angels. Through the ministration of angels. See De 29:29. Have not kept it. Pretending to be very scrupulous observers of the law, they were wicked law-breakers.
Wesley's Notes 7:53 Who have received the law by the administration of angels - God, when he gave the law on Mount Sinai, was attended with thousands of his angels, Gal 3:19; Psa 68:17.
Scofield Reference NotesMargin angels See Scofield Note: "Heb 1:4".
Jamieson-Fausset-Brown Bible Commentary53. Who have received the law by the disposition-"at the appointment" or "ordination," that is, by the ministry. of angels, and have not kept it-This closing word is designed to shut up those idolizers of the law under the guilt of high disobedience to it, aggravated by the august manner in which they had received it.
Matthew Henry's Concise Commentary7:51-53 Stephen was going on, it seems, to show that the temple and the temple service must come to an end, and it would be the glory of both to give way to the worship of the Father in spirit and in truth; but he perceived they would not bear it. Therefore he broke off, and by the Spirit of wisdom, courage, and power, sharply rebuked his persecutors. When plain arguments and truths provoke the opposers of the gospel, they should be shown their guilt and danger. They, like their fathers, were stubborn and wilful. There is that in our sinful hearts, which always resists the Holy Ghost, a flesh that lusts against the Spirit, and wars against his motions; but in the hearts of God's elect, when the fulness of time comes, this resistance is overcome. The gospel was offered now, not by angels, but from the Holy Ghost; yet they did not embrace it, for they were resolved not to comply with God, either in his law or in his gospel. Their guilt stung them to the heart, and they sought relief in murdering their reprover, instead of sorrow and supplication for mercy.
Matthew Henry's Whole Bible CommentaryVerses 51-53 Stephen was going on in his discourse (as it should seem by the thread of it) to show that, as the temple, so the temple-service must come to an end, and it would be the glory of both to give way to that worship of the Father in spirit and in truth which was to be established in the kingdom of the Messiah, stripped of the pompous ceremonies of the old law, and so he was going to apply all this which he had said more closely to his present purpose; but he perceived they could not bear it. They could patiently hear the history of the Old Testament told (it was a piece of learning which they themselves dealt much in); but if Stephen go about to tell them that their power and tyranny must come down, and that the church must be governed by a spirit of holiness and love, and heavenly-mindedness, they will not so much as give him the hearing. It is probable that he perceived this, and that they were going to silence him; and therefore he breaks off abruptly in the midst of his discourse, and by that spirit of wisdom, courage, and power, wherewith he was filled, he sharply rebuked his persecutors, and exposed their true character; for, if they will not admit the testimony of the gospel to them, it shall become a testimony against them. I. They, like their fathers, were stubborn and wilful, and would not be wrought upon by the various methods God took to reclaim and reform them; they were like their fathers, inflexible both to the word of God and to his providences. 1. They, like their fathers, were stubborn and wilful, and would not be wrought upon by the various methods God took to reclaim and reform them; they were like their fathers, inflexible both to the word of God and to his providences. 1. They were stiff-necked (v. 51), and would not submit their necks to the sweet and easy yoke of God's government, nor draw in it, but were like a bullock unaccustomed to the yoke; or they would not bow their heads, no, not to God himself, would not do obeisance to him, would not humble themselves before him. The stiff neck is the same with the hard heart, obstinate and contumacious, and that will not yield-the general character of the Jewish nation, Ex. 32:9; 33:33, 5; 34:9; Deu. 9:6, 13; 31:27; Eze. 2:4. 2. They were uncircumcised in heart and ears their hearts and ears were not devoted and given up to God, as the body of the people were in profession by the sign of circumcision: "In name and show you are circumcised Jews, but in heart and ears you are still uncircumcised heathens, and pay no more deference to the authority of your God than they do, Jer. 9:26. You are under the power of unmortified lusts and corruptions, which stop your ears to the voice of God, and harden your hearts to that which is both most commanding and most affecting." They had not that circumcision made without hands, in putting off the body of the sins of the flesh, Col. 2:11. II. They, like their fathers, were not only not influenced by the methods God took to reform them, but they were enraged and incensed against them: You do always resist the Holy Ghost. 1. They resisted the Holy Ghost speaking to them by the prophets, whom they opposed and contradicted, hated and ridiculed; this seems especially meant here, by the following explication, Which of the prophets have not your fathers persecuted? In persecuting and silencing those that spoke by the inspiration of the Holy Ghost they resisted the Holy Ghost. Their fathers resisted the Holy Ghost in the prophets that God raised up to them, and so did they in Christ's apostles and ministers, who spoke by the same Spirit, and had greater measures of his gifts than the prophets of the Old Testament had, and yet were more resisted. 2. They resisted the Holy Ghost striving with them by their own consciences, and would not comply with the convictions and dictates of them. God's Spirit strove with them as with the old world, but in vain; they resisted him, took part with their corruptions against their convictions, and rebelled against the light. There is that in our sinful hearts that always resists the Holy Ghost, a flesh that lusts against the Spirit, and wars against his motions; but in the hearts of God's elect, when the fulness of time comes, this resistance is overcomer and overpowered, and after a struggle the throne of Christ is set up in the soul, and every thought that had exalted itself against it is brought into captivity to it, 2 Co. 10:4, 5. That grace therefore which effects this change might more fitly be called victorious grace than irresistible. III. They, like their fathers, persecuted and slew those whom God sent unto them to call them to duty, and make them offers of mercy. 1. Their fathers had been the cruel and constant persecutors of the Old-Testament prophets (v. 51): Which of the prophets have not your fathers persecuted? More or less, one time or other, they had a blow at them all. With regard even to those that lived in the best reigns, when the princes did not persecute them, there was a malignant party in the nation that mocked at them and abused them, and most of them were at last, either by colour of law or popular fury, put to death; and that which aggravated the sin of persecuting the prophets was, that the business of the prophets they were so spiteful at was to show before of the coming of the just One, to give notice of God's kind intentions towards that people, to send the Messiah among them in the fulness of time. Those that were the messengers of such glad tidings should have been courted and caressed, and have had the preferments of the best of benefactors; but, instead of this, they had the treatment of the worst of malefactors. 2. They had been the betrayers and murderers of the just One himself, as Peter had told them, ch. 3:14, 15; 5:30. They had hired Judas to betray him, and had in a manner forced Pilate to condemn him; and therefore it is charged upon them that they were his betrayers and murders. Thus they were the genuine seed of those who slew the prophets that foretold his coming, which, by slaying him, they showed they would have done if they had lived then; and thus, as our Saviour had told them, they brought upon themselves the guilt of the blood of all the prophets. To which of the prophets would those have shown any respect who had no regard to the Son of God himself? IV. They, like their fathers, put contempt upon divine revelation, and would not be guided and governed by it; and this was the aggravation of their sin, that God had given, as to their fathers his law, so to them his gospel, in vain. 1. Their fathers received the law, and did not observe it, v. 53. God wrote to them the great things of his law, after he had first spoken them to them; and yet they were counted by them as a strange or foreign thing, which they were no way concerned in. The law is said to be received by the disposition of angels, because angels were employed in the solemnity of giving the law, in the thunderings and lightnings, and the sound of the trumpet. It is said to be ordained by angels (Gal. 3:19), God is said to come with ten thousand of his saints to give the law (Deu. 33:2), and it was a word spoken by angels, Heb. 2:2. This put an honour both upon the law and the Lawgiver, and should increase our veneration for both. But those that thus received the law yet kept it not, but by making the golden calf broke it immediately in a capital instance. 2. They received the gospel now, by the disposition, not of angels, but of the Holy Ghost,-not with the sound of a trumpet, but, which was more strange, in the gift of tongues, and yet they did not embrace it. They would not yield to the plainest demonstrations, any more than their fathers before them did, for they were resolved not to comply with God either in his law or in his gospel. We have reason to think Stephen had a great deal more to say, and would have said it if they would have suffered him; but they were wicked and unreasonable men with whom he had to do, that could no more hear reason than they could speak it. |
