Exegetical and Hermeneutical Commentary of Acts 7:8
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.
8. the covenant of circumcision ] Given the year before Isaac was born (Gen 17:21).
Fuente: The Cambridge Bible for Schools and Colleges
And he gave him – That is, God appointed or commanded this, Gen 17:9-13.
The covenant – The word covenant denotes properly a compact or agreement between two or more persons, usually attended with seals, pledges, or sanctions. In Gen 17:7, and elsewhere, it is said that God would establish his covenant with Abraham; that is, he made him certain definite promises, attended with pledges and seals, etc. The idea of a strict compact or agreement between God and man, as between equal parties; is not found in the Bible. The word is commonly used, as here, to denote a promise on the part of God, attended with pledges, and demanding, on the part of man, in order to avail himself of its benefits, a specified course of conduct. The covenant is therefore another name for denoting two things on the part of God:
- A command, which man is not at liberty to reject, as he would be if it were a literal covenant; and,
- A promise, which is to be fulfilled only on the condition of obedience. The covenant with Abraham was simply a promise to give him the land, and to make him a great nation, etc. It was never proposed to Abraham with the supposition that he was at liberty to reject it, or to refuse to comply with its conditions. Circumcision was appointed as the mark or indication that Abraham and those thus designated were the persons included in the gracious purpose and promise. It served to separate them as a special people; a people whose unique characteristic it was that they obeyed and served the God who had made the promise to Abraham. The phrase covenant of circumcision means, therefore, the covenant or promise which God made to Abraham, of which circumcision was the distinguishing mark or sign.
The twelve patriarchs – The word patriarch properly denotes the father and ruler of a family. But it is commonly applied, by way of eminence, to the progenitors of the Jewish race, particularly to the twelve sons of Jacob. See the notes on Act 2:29.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. He gave him the covenant of circumcision] That is, he instituted the rite of circumcision, as a sign of that covenant which he had made with him and his posterity. See Ge 17:10, c.
And so Abraham begat Isaac] , And thus, in this covenant, he begat Isaac and as a proof that he was born under this covenant, was a true son of Abraham and inheritor of the promises, he circumcised him the eighth day; and this rite being observed in the family of Isaac, Jacob and his twelve sons were born under the covenant; and thus their descendants, the twelve tribes, being born under the same covenant, and practising the same rite, were, by the ordinance of Gods legal inheritors of the promised land, and all the secular and spiritual advantages connected with it.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He gave him, Abraham, of whom he was speaking, the convenant of circumcision; of which covenant, circumcision was the sign and seal by which, on the part of Abraham and his seed it was stipulated, that they should put off all carnal affections.
Begat Isaac, after the promise: so that the promises were not given for Isaacs sake, but Isaac was given for the promise sake; which made these things more fit to represent gospel grace, of which St. Stephen was preaching.
The twelve patriarchs; the heads of the tribes, from whom they were denominated. Of this genealogy, see Mat 1:1,2, &c., and the history of it in Genesis.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. the covenant of circumcisionthatis, the covenant of which circumcision was the token.
and sothat is,according to the terms of this covenant, on which Paul reasons (Ga3:1-26).
the twelve patriarchssocalled as the founders of the twelve tribes of Israel.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he gave him the covenant of circumcision,…. Or the covenant, of which circumcision was a sign or token, Ge 17:11. Stephen speaks here in the language of the Jews, who are wont to speak of circumcision after this manner; hence in the Jewish liturgy, there is a collect, , “for the covenant of circumcision” h; and so it is said i,
“when Joseph died, they made void the “covenant of circumcision”:”
and so Abraham begat Isaac, and circumcised him the eighth day; according to the express command in Ge 17:12
and Jacob begat the twelve patriarchs; the heads of the twelve tribes of Israel.
h Seder Tephillot, fol. 197. 1. Ed. Basil. Vid. Kimchi in Mal. iii. 1. i Shemot Rabba, sect. 1. fol. 90. 1.
Fuente: John Gill’s Exposition of the Entire Bible
The covenant of circumcision ( ). A covenant marked by (genitive) circumcision (no article) of which circumcision is the sign (Ro 4:11) as set forth in Ge 17:9-14. In the ancient Greek was usually will (Latin, testamentum) and was used for covenant (, together, rather than , between). But the LXX and the N.T. use for covenant (will in Heb 9:15f.) as Lightfoot on Ga 3:16 says: “The LXX translation and New Testament writers probably preferred as better expressing the
free grace of God than .”
And so ( ). After the covenant was made and as a sign and seal of it.
Fuente: Robertson’s Word Pictures in the New Testament
The covenant of circumcision. There is no article, and it is better omitted in rendering. He gave him a covenant, the peculiar character of which is defined by the next word – of circumcision; i e., of which circumcision was the completion and seal.
Fuente: Vincent’s Word Studies in the New Testament
1) “And He gave the covenant of circumcision:” (kai edoken auto diatheken peritomes) “And He (God) gave him (Abraham) a covenant or pledge of circumcision,” Gen 17:9-14. This circumcision law for the male Hebrew child was the “sign” of the covenant and covenant race.
2) “And so Abraham begat Isaac,” (kai houtos egennesen ton Isaak) “And thus (after this manner) he (Abraham) begat the Isaac,” after he was circumcised at 99 years of age, begat Isaac, Gen 17:23-27; He gave all that he had accumulated in life to Isaac before his death, Gen 25:5-11.
3) “And circumcised him the eighth day:” (kai perietemen auton te hemera to ogdon) “And Abraham circumcised him (Isaac) upon the eighth day,” after his birth, Gen 21:4-5, when Abraham was an hundred years old.
4) “And Isaac begat Jacob;”- (kai Isaak ton Iskob) “And then, thereafter, Isaac (begat) Jacob, Gen 25:19-26.
5) “And Jacob begat the twelve patriarchs,” (kai lakob tous dodeka patriarchas) “And thereafter Jacob (begat) the twelve patriarchs,” of Israel, Gen 49:1-33.
Fuente: Garner-Howes Baptist Commentary
8. He gave him the covenant. When as he confesseth that circumcision is the covenant of God, he cleareth himself sufficiently of that crime which was laid to his charge; but, in the mean season, he showeth that the Jews deal amiss, if they place the beginning of their salvation in the external sign. For if Abraham was called, and the land and redemption promised to his seed before such time as he was circumcised, it appeareth that the glory of the whole stock cloth not depend upon circumcision. Paul useth the same argument in the 4 chapter to the Romans, (Rom 4:11.) For, seeing that Abraham obtained righteousness, and pleased God before he was circumcised, he gathereth thence that circumcision is not the cause of righteousness. Therefore we see that Stephen frameth no vain and idle narration; because this was very much appertinent unto the cause, that the Jews might remember how God had adopted them with their fathers, and it is to be thought that Stephen did plainly express both things; that although circumcision was given by God, that it might be a sign of grace, yet was the adoption before it both in order and in time. But we have no need to dispute any longer in this place concerning the nature and force of circumcision. Only let us note this, that God doth first promise those things to Abraham which he confirmeth afterward by circumcision, that we may know that the signs are vain and nothing worth, unless the word go before. Let us also note, that there is a profitable doctrine contained in the word covenant, to wit, that God maketh his covenant with us in the sacraments, that he may declare his love toward us; which thing, if it be true, first, they are not only works of external profession amongst men, but they gave great force inwardly before God, to confirm the faith. Secondly, they are no vain figures; because God, who is true figureth nothing there which he doth not perform.
Fuente: Calvin’s Complete Commentary
(8) And he gave him the covenant . . .Here we trace an indirect reference to the charge that he had spoken against the customs. He does not deny the specific charge that he had said that Jesus of Nazareth should change them. He probably had taught that the change was about to come. He does assert (1) that the covenant of circumcision followed on the promise to Abraham, and therefore was not the ground of his election, and so lays the foundation for St. Pauls argument in Gal. 3:17; (2) that, though part of a provisional, not of a permanent, system, it came from Gods appointment, and therefore was to be spoken of with all reverence, and so he clears himself from the charge of blasphemy.
The twelve patriarchs.On the meaning of the word see Note on Act. 2:29. Here it is applied to the sons of Jacob, as being, each of them, the founder of a patria, or family.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Gave covenant of circumcision Circumcision was both a sign of the covenant and a part of the covenant, for it was a part of the covenant to perform the rite of circumcision as its seal. Covenant means compact or agreement; and it is said that God gave the covenant as being a gracious favour, God graciously prescribing both sides of the compact.
And so In accordance with the covenant of circumcision.
Begat the twelve patriarchs Under the covenant of circumcision. And the mention of these serves both to complete the Abrahamic period and to furnish connecting links with Joseph.
Patriarchs Derived from the Greek , father, and , government; for patriarchy was the government of a family or tribe by its progenitor, and the patriarchs were the permanent and historical heads of the twelve tribes.
Fuente: Whedon’s Commentary on the Old and New Testaments
8. Joy Not merely wonder and perplexity at mere prodigies, but joy, as at a divine and blessed salvation.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘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 the twelve patriarchs.’
As a seal on these promises God gave him the covenant of circumcision (Genesis 17), which included his descendants (he ‘circumcised’ Isaac). Thus came first Isaac, then Jacob and then the twelve Patriarchs, all included within the covenant and the promises. Circumcision was in order to bind them into the covenant and was thus to be seen as affecting their ‘hearts’ (compareAct 7:51).
‘Circumcised him the eighth day.’ The Jews were very proud of being ‘circumcised on the eighth day’. We can compare Paul’s similar claim for himself in Php 3:5. Abraham was thus immediately obedient to God in accordance with His commands. But as Stephen will later point out, in contrast to this God’s people are later revealed as ‘uncircumcised in heart’ because they were disobedient (Act 7:51).
The first stage in God’s plan is now seen as over, and God’s people are living in trust and hope, without possession of the land, and will continue on in that condition for ‘four hundred years’. They are free from Babylon and truly circumcised and safe in the covenant love of God. All of this demonstrated Stephen’s deep faith in the God of Israel, and in His concern for His people. This would hardly have been so of someone who was blasphemous.
(Later they will be moved beyond Babylon, will be described as uncircumcised at heart, and will be shown to have rejected the covenant, seeking to other gods. It is rather they who are blasphemous)
Fuente: Commentary Series on the Bible by Peter Pett
Act 7:8. And he gave him the covenant of circumcision: St. Stephen, the reader may observe, draws no inferences. If he had denied the charge laid against him, as there were two witnesses who swore against him, he had been condemned immediately. If he had owned the charge, he would likewise thereupon have fallen under immediate condemnation. If he had gone about directly to have defended the truth of what the witnesses had alleged, the Sanhedrim would not have had the patience to have heard him. As it was, he proceeded in the only possible way to be heard so long as till he had vindicated himself; that is, by laying down the premises, and leaving them to draw the proper inferences from what he said: just as our Lord, in like cases, had often spoken in parables. Now the inferences to be drawn from what was thus far said, are plainly these: 1st, That in different ages and circumstances positive and external rites have been different; and holiness was not originally confined to one particular place; as appears plainly from the history of Abraham, and from what follows concerning Moses: 2nd, That temporal prosperity, and the favour of the multitude, are not always the lot of the people of God, as appears from the cruel treatment of righteous Abraham’s more immediate descendants:3rdly, That the divine favour is not confined through all ages to the observation of any one sort of positive institutions;forAbrahamwasinthefavourof God before circumcision was instituted.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 7:8 . ] a covenant completed by means of circumcision , Gen 17:10 . Comp. on Rom 4:11 . Abraham was bound to the introduction of circumcision; and, on the other hand, God bound Himself to make him the father of many nations.
] inasmuch as God proposed and laid on Abraham the conclusion of the covenant.
] so, i.e. standing in this new relation to God (comp. on Eph 5:33 ) as the bearer of the divine covenant of circumcision. Ishmael was born previously .
. ] namely, . . . . . .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 8-18 ] See Trapp on “ Gen 17:11 “ See Trapp on “ Gen 37:28 “ See Trapp on “ Gen 41:37 “ See Trapp on “ Gen 42:1 “ See Trapp on “ Gen 45:4 “ See Trapp on “ Gen 45:16 “ See Trapp on “ Gen 46:27 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
8 .] On the institution of circumcision, it is called a , Gen 17:10 , and the immediate promise of that covenant was . , , id. Act 7:8 .
, thus , ‘in this new covenant state;’ or, ‘in fulfilment of the promise of seed implied in the above words.’ In this word lies hid the germ of the subsequent teaching of the Holy Spirit by St. Paul, Gal 3 .
Fuente: Henry Alford’s Greek Testament
Act 7:8 . , fdus (Grimm, Blass), the same word is used in LXX, Gen 17:10 , and with two or three exceptions uniformly in LXX for “covenant,” so too in the Apocrypha with apparently two exceptions. The ordinary word for “covenant,” , is very rare in LXX (though used by the later translators, Aquila, Sym., Theod., for , but see also Ramsay, Expositor , ii., pp. 322, 323 (1898)). But the word . would be suitably employed to express a divine covenant, because it could not be said that in such a case the contractors are in any degree of equal standing ( ). In the N.T. the sense of “covenant” is correct (except in Gal 3:15 and Heb 9:16 ). But in classical writers from the time of Plato generally has the meaning of a will, a testament, a disposition of property, and in the Latin renderings of the word in the N.T. we find uniformly testamentum in cases where the sense of “covenant” is beyond dispute (Luk 1:72 , Act 3:25 d. dispositionis ; and here d. has dispositionem , also in Rom 11:27 ), cf., e.g. , in this verse, Vulgate and Par. No doubt the early translators would render by its ordinary equivalent, although in the common language it is quite possible that testamentum had a wider meaning than the classical sense of will , see Westcott, Hebrews , additional note on Act 9:16 ; Lightfoot on Gal 3:15 ; A. B. Davidson, Hebrews , p. 161; and “Covenant” in Hastings’ B.D. and Grimm-Thayer, sub v. ; Hatch, Essays in Biblical Greek , pp. 47, 48; and more recently Ramsay, Expositor , ii., pp. 300 and 321 ff. (1898).
Fuente: The Expositors Greek Testament by Robertson
covenant. Greek. diatheke. See note on Mat 26:28.
patriarchs. See note on Act 2:29.
Fuente: Companion Bible Notes, Appendices and Graphics
8.] On the institution of circumcision, it is called a , Gen 17:10, and the immediate promise of that covenant was . , , id. Act 7:8.
, thus, in this new covenant state;-or, in fulfilment of the promise of seed implied in the above words. In this word lies hid the germ of the subsequent teaching of the Holy Spirit by St. Paul, Galatians 3.
Fuente: The Greek Testament
Act 7:8. , and so) after the covenant of circumcision had been given. For Ishmael had been born previously. , so, including the idea of time, as , How [was it then reckoned, includes the idea, At what time? as the answer shows, which see], Rom 4:10.-, patriarchs) A magnificent appellation from the LXX. transl.
Fuente: Gnomon of the New Testament
the covenant: Gen 17:9-14, Joh 7:22, Rom 4:10, Gal 3:15, Gal 3:17
and so: Or, “and thus,” [Strong’s G2532], [Strong’s G3779], in this covenant. Gen 17:12, Gen 21:1-4
and Isaac: Gen 25:21-26, 1Ch 1:34, Mat 1:2, Rom 9:9-13
and Jacob: Gen 29:31-35, Gen 30:1-24, Gen 35:16, Gen 35:23-26, Exo 1:1-4, 1Ch 2:1, 1Ch 2:2
patriarchs: Act 2:29, Heb 7:4
Reciprocal: Gen 17:10 – Every Gen 17:11 – a token Gen 21:2 – conceived Gen 21:3 – General Gen 21:4 – General Gen 25:19 – Abraham Gen 35:22 – Now the sons Psa 105:9 – General Luk 1:59 – General Luk 3:34 – which was the son of Isaac
Fuente: The Treasury of Scripture Knowledge
8
Act 7:8. This verse includes the years from Abraham’s 99th to the birth of Jacob’s Sons in Mesopotamia and Canaan.
Fuente: Combined Bible Commentary
Act 7:8. And he gave him the covenant of circumcision: and so Abraham begat Isaac. That is, God made with him the covenant, of which circumcision is the outward sign; and so ( thus), in accordance with the terms of the covenant, God gave a son to Abraham, and Abraham, on his part, circumcised his son. Dean Goulburn, in his Acts of the Deacons, calls attention here to the fact that the whole of the Pauline theology finds its germs in this apology of Stephen. Pauls assertion that faith was reckoned to Abraham when he was in uncircumcision, is merely the unfolding of Stephens historical statement that God, subsequently to the call and promise, gave Abraham the covenant of circumcision.
Fuente: A Popular Commentary on the New Testament
See notes on verse 5
Fuente: McGarvey and Pendleton Commentaries (New Testament)
REGENERATION AND SANCTIFICATION
8. While the physical birth emblematizes regeneration, it is equally true that physical circumcision typifies sanctification. The Jewish law was to circumcise eight days after birth, illustrating the fact that we should get sanctified about eight days after conversion, thus giving a little time to receive light on inbred sin and intelligently seek its removal. John Wesley has a powerful sermon on the Circumcision of the heart, preached from
Deu 30:6 : I will circumcise thy heart, so as to love the Lord thy God with all thy heart, soul, mind and strength, that thou mayest live.
Here we see that the circumcision of the heart is necessary to perfect love, which is the condition of spiritual life and admission into heaven.
Fuente: William Godbey’s Commentary on the New Testament
Stephen probably referred to God giving Abraham the covenant of circumcision (Genesis 17) because this was the sign that God would deliver what He had promised. It was the seal of the Abrahamic Covenant. God’s promise was firm. Moreover God enabled Abraham to father Isaac, whom Abraham obediently circumcised, and later Isaac gave birth to Jacob who fathered the 12 patriarchs. Thus this chapter in Israel’s history ends with emphasis on God’s faithfulness to His promises to Abraham. The Sanhedrin needed to reevaluate these promises in the light of how God was working in their day.
Stephen affirmed belief that the God of glory had given the Abrahamic Covenant, which contained promises of land (Act 7:2-4), seed (Act 7:5), and blessing (Act 7:6-7). He had sealed this covenant with a sign, namely, circumcision (Act 7:8). Circumcision was one of the Jewish customs that would pass away in view of the new revelation that had come through Jesus Christ (cf. Act 6:14).
Throughout his speech Stephen made many statements that had revolutionary implications for traditional Jewish thinking of his day. He did not expound these implications, but they are clear in view of what the disciples of Jesus were preaching. As such his speech is a masterpiece of understatement, or rather non-statement. That the Sanhedrin saw these implications and rejected them becomes clear at the end of the speech when they reacted as negatively as possible.