Exegetical and Hermeneutical Commentary of Acts 7:56
And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.
56. the Son of man ] This title, which in the Gospels is only used by Christ when speaking of Himself, is here first employed by another, and can fitly be so employed now, for the prophecy which Christ uttered of Himself (Mat 26:64), “Hereafter ye shall see the Son of man sitting on the right hand of power,” is now fulfilled, and its fulfilment is to be preached to the world.
Fuente: The Cambridge Bible for Schools and Colleges
I see the heavens opened – A figurative expression, denoting that he was permitted to see into heaven, or to see what was there, as if the firmament was divided, and the eye was permitted to penetrate the eternal world. Compare Eze 1:1.
Fuente: Albert Barnes’ Notes on the Bible
I see the heavens opened; God not suffering any distance to hinder this refreshing sight.
The Son of man; so Christ is frequently called; and St. Stephen would by this inform them, how vain they were in striving against Christ or his truth.
Standing on the right hand of God, as an Advocate, Soldier, or Captain for Stephen; or as one showing the prize unto him, which he was now running for, and had need to be encouraged with the sight of. But it seems strange that St. Stephen should tell the Jews of this heavenly vision, being they did not see it, although in the same place with him; but this he might do.
1. Out of his ardent love to Christ, desiring to magnify him.
2. To invite his enemies to repentance, now heaven was opened, and Christs arms were stretched out to receive them.
3. To hinder any from being afraid to own Christ and his truths.
4. To terrify the most obdurate amongst them, by showing them their Judge, and minding them of his avenger.
5. That he might assert himself to be an eye witness of Christs being risen again from the dead, which they made such difficulty to believe.
Fuente: English Annotations on the Holy Bible by Matthew Poole
56. I see . . . the Son of manstanding, c.This is the only time that our Lord is by humanlips called THE SONOF MAN after Hisascension (Rev 1:13 Rev 14:14are not instances). And why here? Stephen, full of the Holy Ghost,speaking now not of himself at all (Ac7:55), but entirely by the Spirit, is led to repeat the verywords in which Jesus Himself, before this same council, hadforetold His glorification (Mt26:64), assuring them that that exaltation of the SONOF MAN which theyshould hereafter witness to their dismay, was already begun andactual [ALFORD].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And said, behold, I see the heavens opened,…. As they were at the baptism of Christ, [See comments on Mt 3:16]:
and the son of man standing at the right hand of God; he calls Jesus “the son of man”; a name by which he often called himself in his state of humiliation; and that though he was now glorified, it being the name of the Messiah in Ps 80:17 as was well known to the Jews; and this Stephen said to show that God was on his side, and to let them know what honour was done him, what divine supports and comforts he had, and that he was an eyewitness of Jesus, and of his being alive, and in glory.
Fuente: John Gill’s Exposition of the Entire Bible
Opened (). Perfect passive predicate participle of (cf. Matt 3:16; Luke 3:21).
The son of man ( ). Elsewhere in the N.T. in Christ’s own words. Here Stephen may refer to the words of Jesus as preserved in Mt 26:64.
Fuente: Robertson’s Word Pictures in the New Testament
I see [] . See on Luk 10:18.
The Son of man. A title never applied to Christ by any of the apostles or evangelists, except here by Stephen. See on Luk 6:22.
Fuente: Vincent’s Word Studies in the New Testament
1) “And said, Behold, I see the heavens opened,” (kai eipen idou theeoro tous ouranous dienoigmenous) “And declared, behold, (look) I see (observe) the heavens as having been opened up,” with a clear vision for him, as Peter did, Act 10:11; as John did, Mat 3:16, as David did, Dan 7:13-14; and as Ezekiel did, Eze 1:1.
2) “And the Son of man,” (kai ton huion tou anthropou) “And the Son (heir) of humanity (mankind),” even Jesus Christ, the only time the term “Son of man” is used outside the gospels, except Rev 1:13. He is the “heir of humanity,” Joh 3:16; Luk 19:10.
3) “Standing on the right hand of God,” (ek deksion hestota tou theou) “Standing out at (presenting Himself at) the right hand of God,” awaiting the homecoming of His first obedient new testament church witnessing martyr, Joh 15:20; Joh 20:21; Mat 5:11-12; 2Ti 4:7-8; Perhaps he received the first new covenant martyr’s crown of life,” Rev 2:10.
Fuente: Garner-Howes Baptist Commentary
56. Behold, I see the heavens. God meant not only privately to provide for his servant, but also to wring and torment his enemies; as Stephen doth courageously triumph over them, when he affirmeth plainly that he saw a miracle. And here may a question be moved, how the heavens were opened? For mine own part, I think that there was nothing changed in the nature of the heavens; but that Stephen had new quickness of sight granted him, which pierced through all lets, even unto the invisible glory of the kingdom of heaven. For admit we grant that there was some division or parting (475) made in heaven, yet man’s eye could never reach so far. Again, Stephen alone did see the glory of God. For that spectacle was not only hid from the wicked, who stood in the same place, but they were also so blinded within themselves, that they did not see the manifest truth. (476) Therefore, he saith that the heavens are opened to him in this respect, because nothing keepeth him from beholding the glory of God. Whereupon it followeth that the miracle was not wrought in heaven, but in his eyes. Wherefore, there is no cause why we should dispute long about any natural vision; because it is certain that Christ appeared unto him not after some natural manner, but after a new and singular sort. And I pray you of what color was the glory of God, that it could be seen naturally with the eyes of the flesh? Therefore, we must imagine nothing in this vision but that which is divine. Moreover, this is worth the noting, that the glory of God appeared not unto Stephen wholly as it was, but according to man’s capacity. For that infiniteness cannot be comprehended with the measure of any creature.
The Son of man standing. He seeth Christ reigning in that flesh wherein he was abased; so that in very deed the victory did consist in this one thing. Therefore, it is not superfluous in that Christ appeareth unto him, and for this cause doth he also call him the Son of man, as if he should say, I see that man whom ye thought ye had quite extinguished by death enjoying the government of heaven; therefore, gnash with your teeth as much as you list: there is no cause why I should fear to fight for him even unto blood, who shall not only defend his own cause, but my salvation also. Notwithstanding, here may a question be moved, why he saw him standing, who is said elsewhere to sit? Augustine, as he is sometimes more subtle than needs, saith, “that he sitteth as a judge, that he stood then as an advocate.” For mine own part, I think that though these speeches be diverse, yet they signify both one thing. For neither sitting, nor yet standing, noteth out how the body of Christ was framed; but this is referred unto his power and kingdom. For where shall we erect him a throne, that he may sit at the right hand of God the Father, seeing God doth fill all things in such sort, that we ought to imagine no place for his right hand?
Therefore, the whole text is a metaphor, when Christ is said to sit or stand at the right hand of God the Father, and the plain meaning is this, that Christ hath all power given him, that he may reign in his Father’s stead in that flesh wherein he was humbled, and that he may be next him. And although this power be spread abroad through heaven and earth, yet some men imagine amiss that Christ in every where in his human nature. For, though he be contained in a certain place, yet that hindereth no whit but that he may and doth show forth his power throughout all the world. Therefore, if we be desirous to feel him present by the working of his grace, we must seek him in heaven; as he revealed himself unto Stephen there. Also, some men do affirm ridiculously out of this place, that he drew near unto Stephen that he might see him. (477) For we have already said, that Stephen’s eyes were so lifted up by the power of the Spirit, (478) that no distance of place could hinder the same. I confess, indeed, that speaking properly, that is, philosophically, there is no place above the heavens. But this is sufficient for me, that it is perverse doting to place Christ any where else save only in heaven, and above the elements of the world.
(475) “ Scissuram,” rent or opening.
(476) “ Apertam veritatis lucem,” the open light of truth.
(477) “ Ut videri posset ab eo,” that he might be seen by him.
(478) “ Per fidem,” through faith, omitted.
Fuente: Calvin’s Complete Commentary
(56) Behold, I see the heavens opened.It is manifest that the vision was given to the inward spiritual eye, and not to that of sense. No priest or scribe saw the glory of the opened heavens, and, therefore, the words which declared that Stephen saw them seemed to them but an aggravation of guilt that was already deep. (See Note on Mat. 3:16.)
And the Son of man.The words call for notice as the only certain instance outside the Gospels of the use of the name which they record to have been constantly used by our Lord in speaking of Himself. (See Note on Mat. 8:20.) As the speech of Stephen was delivered at least some years before any Gospel was written, and as the whole character of the speech reported, even in its apparent inconsequence and inaccuracy, is against the theory that it was put by the historian into the martyrs lips, its occurrence here is evidence in favour of the Gospel narrative, as showing that the title, which a few years afterwards, for some reason or other, the disciples ceased to use, was at that earlier date familiar. As uttered by Stephen before the Sanhedrin, it had the special emphasis of reminding them of the words which had been spoken by the Son of Man Himself (Mat. 26:64). It was from their point of view a repetition of what they had then condemned as blasphemy. In Rev. 1:14 we have possibly another instance.
Standing on the right hand of God.Our Lords own language (Mat. 26:64), and that of the Church following it (e.g., Eph. 1:20; Heb. 8:1), has commonly spoken of Him as sitting at the right hand of God. It was not, we may believe, without significance that He was manifested to Stephens gaze as standing in the attitude of one who rises to help and welcome a follower who had shown himself faithful even unto death.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
56. Son of man Beside the luminous presence of God, Stephen sees one who from recollection, or from divinely inspired intuition, he recognises as Jesus, and identifies by the term used by Daniel as “the Son of man.” The glory of God here, parallel to that of Daniel, must have identified itself with God, “the Ancient of Days,” from which the Son of man is distinguished.
Standing Not, as usually described, sitting. He will not reposingly sit while men are thus rough-dealing with his faithful confessor. He stands up to watch the bloody scene, and terribly will he require it at their hands in the day of vengeance. So (Dan 12:1) “Michael shall stand up for the children of thy people.”
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And said, “Behold, I see the heavens opened, and the Son of Man standing on the right hand of God.”
At what he saw he could not help himself, and he cried out and declared his interpretation of what he saw. It revealed that the Son of Man had truly come in the clouds to the throne of God and had received His everlasting dominion and Kingly Rule (Dan 7:13-14), and it was in those terms that he expressed it. It was a fulfilment of Jesus promise to His judges in Mat 26:64. This is the only use of the term Son of Man outside the Gospels, where it is restricted to Jesus using it of Himself, apart from in Rev 1:13; Rev 14:14 where it refers to the glorious Son of Man, illustrating both the early nature of the narrative, and its uniqueness. It confirmed that Jesus was the glorious Messiah, having been given all authority in heaven and earth. And He was standing because He was ready to receive His servant. He knew what was coming next. He had experienced something similar Himself.
Some consider that Jesus is standing because He is acting as a witness, as He bears testimony to Stephen before the Father. A witness always had to stand. And we need not doubt that Jesus bore witness to the Godhead of Stephen’s triumph. But a welcomer would also stand. And Luke probably intends us to contrast this open welcome by the Lord of glory with the rejection of the Sanhedrin. The prime authority in heaven welcomes Stephen even while the authorities on earth despatch him. And the same will be true for all who are persecuted for bearing witness to His Name.
‘I see the heavens opened.’ A way of expressing that he had a glimpse of the Beyond. He was being given a vision of what was usually veiled.
Fuente: Commentary Series on the Bible by Peter Pett
Act 7:56. Behold, I see the heavens opened, The reality of Stephen’s seeing this vision, as he described it, appears from the improbability of his being guilty of any design to deceive, as well as from the authenticity and certainty of divine revelation. He was a man of great note and eminence in the church, and held the first place among the seven deacons. He justified the Christian faith against all opposers with singular wisdom. He confounded all those with whom he disputed. When false witnesses were suborned, and he was brought before the Sanhedrim to be tried, his judges saw that he was so far from being daunted, that there was a sparkling majesty in his countenance, like that of an angel. This emboldened him to speak without reserve to the council, and to reprove them for resisting the Holy Ghost; which enraged them to the highest degree. But Stephen, still full of the Holy Ghost, and undaunted at what he foresaw he must suffer from an exasperated mob, cast his eyes toward heaven, from whence cometh help, and bade them take notice that he saw the glory of God, and Jesus shining at his right hand, in far greater glory than they had seen in his face. If he had not been sure that he beheld him whom they crucified, a person of his wisdom would have been more cautious, than to follow him in that bloody path, to which this assertion of course led him; especially as his silence might have preserved him from danger. But so visible was the majesty of our Saviour, that he could not but proclaim it, though he knew they would call it blasphemy, and punish him for it with death. He was willing to suffer for the honour of his Master, who, by this vision, demonstrated to him that he was the Son of the Highest, and able to reward all his faithful servants with immortal glory. If it be asked how he could see the glory of God, (Act 7:55.) and how he knew the person who appeared at God’s right hand to be Jesus? in answer to the first question, we may reply that he saw God’s glory in the same sense as others are said to have seen God: he beheld some very bright appearance. Thus Moses was afraid to look upon God, Exo 3:6. Such a glory it was that Stephen beheld; a glory more pure and refulgent than the light of the sun; a glory, which was the symbol of the presence of the divine majesty, who used in this manner to make men sensible of his transcendant invisible glory. In this divine presence he saw Jesus in the most high and most exalted place. Stephen indeed saw him standing; which might refer to his priestly office;standing being the posture of those who ministered in the temple at the altar. This posture, therefore, might imply his officiating in the heavenly places, for the comfort of all Christians, as well as of Stephen himself; or rather as ready to come to take vengeance upon the implacable enemies who had killed him, and now persecuted his servants. As to the second question, how he could know that it was Jesus whom he saw, it is easily replied to;he appeared in the same form as upon earth; only more shining and resplendent: and therefore, when Stephen says to the Jews, “I see the Son of man standing,” &c. he means that very Person who used to call himself the Son of man. And if we follow the scope of his speech, he seems to say no less than this; “That very Person who called himself the Son of man, whom you have crucified, I now see so exalted, that I had rather die as he did, than not confess him to be the Son of God.” Stephen saw him risen up from his throne, as if he was coming to be avenged of his enemies, to succour all his servants, and to welcome this martyr to immortal bliss. That Stephen was fully confident of this is evident from his resigning up his soul to Jesus with the same confidence, (Act 7:59.) and almost in the same words, with which Jesus gave up his to God the Father. The last words of our Saviour were, “Father, into thy hands I commend my spirit!” Luk 23:46. Stephen, in the extremity of his sufferings, called upon God, and said, Lord Jesus, receive my spirit! he died with these and the following words in his mouth, crying again with a loud voice,Lord, lay not this sin to their charge! In which he expressed as much charity to men, as in the other sentence he did faith in Christ. Now, as in this awful period he displayed such piety and goodness, such candour and humanity, and was so utterly void of all rancour, when he had the highest provocations from his enemies; we may conclude (besides the certainty of the fact as declared in the canon of Scripture) that it is utterly improbable he could be guilty of a lie to deceive others; and we may be assured that God would not suffer so extraordinary a person to be deceived, to the ruin of himself, and to the sacrificing, if not calling away, so precious a life.
Fuente: Commentary on the Holy Bible by Thomas Coke
56 And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.
Ver. 56. Behold, I see, &c. ] Christ as man could see as far into heaven as Stephen now did, who could not therefore but stand stoutly to it. Creatures of an inferior nature will be courageous in the eye of their masters. A believer by the eye of his faith, through the perspective of the promises, may also see into heaven. But what a tale is that which the monkish writers tell of Mulfin, Bishop of Salisbury, whom (because he displaced secular priests and put in monks) they make to be a very holy man; and report of him that when he lay a dying, he cried out suddenly, “I see the heavens open, and Jesus Christ standing at the right hand of God,” and so died. (Speed, 335.)
Standing on the right hand ] Showing by that posture how ready he is to appear for his people. And surely if it could be said of Scipio, that Rome could not fall while Scipio stood, neither would he live to see Rome fall; how much more truly may it be said of Christ, that neither shall the Church fall while Christ standeth at the right hand of his Father, neither can Christ stand there, his Church falling.
On the right hand of God ] As Christ is at the right hand of the Father, so is the Church at the right hand of Christ, Psa 45:9 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
56. ] This is the only time that our Lord is by human lips called the SON OF MAN after His ascension (Rev 1:13 ; Rev 14:14 , are not instances). And why here ? I believe, for this reason. Stephen, full of the Holy Ghost, speaking now not of himself at all ( Act 7:55 ), but entirely by the utterance of the Spirit, repeats the very words , Mat 26:64 , in which Jesus Himself, before this council , had foretold His glorification; and assures them that that exaltation of the SON of MAN, which they should hereafter witness to their dismay, was already begun and actual .
Fuente: Henry Alford’s Greek Testament
Acts
STEPHEN’S VISION
Act 7:56
I. The vision of the Son of Man, or the abiding manhood of Jesus.
Whatever more the great designation, ‘Son of Man,’ means, it unmistakably means the embodiment of perfect manhood. Stephen’s vision swept into his soul, as on a mighty wave, the fact, overwhelming if it had not been so transcendently strengthening to the sorely bestead prisoner, that the Jesus whom he had trusted unseen, was still the same Jesus that He had been ‘in the days of His flesh,’ and, with whatever changes, still was ‘found in fashion as a man.’ He still ‘bent on earth a brother’s eye.’ Whatever He had dropped from Him as He ascended, His manhood had not fallen away, and, whatever changes had taken place in His body so as to fit it for its enthronement in the heavens, all that had knit Him to His humble friends on earth was still His. The bonds that united Him and them had not been snapped by being stretched to span the distance between the Council-chamber and the right hand of God. His sympathy still continued. All that had won their hearts was still in Him, and every tender remembrance of His love and leading was transformed into the assurance of a present possession. He was still the Son of Man.
We are all too apt to feel as if the manhood of Jesus was now but a memory, and, though our creed affirms the contrary, yet our faith has difficulty in realising the full force and blessedness of its affirmations. For the Resurrection and Ascension seem to remove Him from close contact with us, and sometimes we feel as if we stretch out groping fingers into the dark and find no warm human hand to grasp. His exaltation seems to withdraw Him from our brotherhood, and the cloud, though it is a cloud of glory, sometimes seems to hide Him from our sight. The thickening veil of increasing centuries becomes more and more difficult for faith to pierce. What Stephen saw was not for him only but for us all, and its significance becomes more and more precious as we drift further and further away in time from the days of the life of Jesus on earth. More and more do we need to make very visible to ourselves this vision, and to lay on our hearts the strong consolation of gazing steadfastly into heaven and seeing there the Son of Man. So we shall feel that He is all to us that He was to those who companied with Him here. So shall we be more ready to believe that ‘this same Jesus shall so come in like manner as He went,’ and that till He come, He is knit to us and we to Him, by the bonds of a common manhood.
II. The vision of the Son of Man at the right hand of God, or the glory of the Man Jesus.
It is to be taken into account that Scripture usually represents the Christ as seated at the right hand of God, and that posture, taken in conjunction with that place, indicates the completion of His work, the majestic calm of His repose, like that creative rest, which did not follow the creative work because the Worker was weary, but because He had fulfilled His ideal. God rested because His work was finished, and was ‘very good.’ So Jesus sits, because He, too, has finished His work on earth. ‘When,’ and because ‘He had by Himself purged our sins, He sat down on the right hand of God.’
Further, that place at the right hand of God certifies that He is the Judge.
Further, it is a blessed vision for His children, as being the sure pledge of their glory.
It is a glorious revelation of the capabilities of sinless human nature.
It makes heaven habitable for us.
‘I go to prepare a place for you.’ An emigrant does not feel a stranger in new country, if his elder brother has gone before him, and waits to meet him when he lands. The presence of Jesus makes that dim, heavenly state, which is so hard to imagine, and from which we often feel that even its glories repel, or, at least, do not attract, home to those who love Him. To be where He is, and to be as He is- that is heaven.
III. The vision of the Son of Man standing at the right hand of God, or the ever-ready help of the glorified Jesus.
What a rush of new strength for victorious endurance would flood Stephen’s soul as he beheld his Lord thus, as it were, starting to His feet in eagerness to watch and to succour! He looks down from amid the glory, and His calm repose does not involve passive indifference to His servant’s sufferings. Into it comes full knowledge of all that they bear for Him, and His rest is not the negation of activity on their behalf, but its intensest energy. Just as one of the Gospels ends with a twofold picture, which at first sight seems to draw a sad distinction between the Lord ‘received up into heaven and set down at the right hand of God,’ and His servants left below, who ‘went everywhere, preaching the word,’ but of which the two halves are fused together by the next words, ‘the Lord also working with them,’ so Stephen’s vision brought together the glorified Lord and His servant, and filled the martyr’s soul with the fact that He not only ‘worked,’ but suffered with those who suffered for His sake.
That vision is a transient revelation of an eternal fact. Jesus knows and shares in all that affects His servants. He stands in the attitude to help, and He wields the power of God. He is, as the prophet puts it, ‘the Arm of the Lord,’ and the cry, ‘Awake, O Arm of the Lord!’ is never unanswered. He helps His servants by actually directing the course of Providence for their sakes. He helps by wielding the forces of nature on their behalf. He ‘rebukes kings for their sake, saying, Touch not Mine anointed, and do My prophets no harm.’ He helps by breathing His own life and strength into them. He helps by disclosing to them the vision of Himself. He helps even when, like Stephen, they are apparently left to the murderous hate of their enemies, for what better help could any of His followers get from Him than that He should, as Stephen prayed that He would, receive their spirit, and ‘so give His beloved sleep’? Blessed they whose lives are lighted by that Vision, and whose deaths are such a falling on sleep!
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
Behold Greek. idou, App-133.:2. Figure of speech Asterismos. App-6.
see = behold. Greek. theoreo. App-133.
the heavens. Plural See note on Mat 6:9, Mat 6:10.
opened. Greek. anoigo, but the texts read “dianoigo”, thrown open.
Son of Man. App-98. The eighty-fifth occurance. Only here in Acts, and the only place where He is so named by man. In Joh 12:34, the Lord’s own words are repeated in a question.
Fuente: Companion Bible Notes, Appendices and Graphics
56.] This is the only time that our Lord is by human lips called the SON OF MAN after His ascension (Rev 1:13; Rev 14:14, are not instances). And why here? I believe, for this reason. Stephen, full of the Holy Ghost, speaking now not of himself at all (Act 7:55), but entirely by the utterance of the Spirit, repeats the very words, Mat 26:64, in which Jesus Himself, before this council, had foretold His glorification;-and assures them that that exaltation of the SON of MAN, which they should hereafter witness to their dismay, was already begun and actual.
Fuente: The Greek Testament
Act 7:56. , Behold) A confession of faith flowing from a present experimental proof. [From this very moment the eternal life shone upon Stephen more strongly than heretofore.-V. g.]-, I see) It was not the province of his enemies to see, but to believe, if they had had faith.- , the heavens) This expresses more than heaven, in Act 7:55.- , the Son of man) Luke in the preceding ver. calls Him Jesus. Not Luke, but Stephen, saw Jesus. Comp. note on Mat 16:13 as to the appellation, Son of man. [An appellation which none but Christ employed, and of Himself during His life. Nor is it found in the twenty-one Epistles.] The article refers to Dan 7:13. As Adam is the representative of all his fallen offspring; so Jesus, the second Adam, is the representative-man of all the redeemed sons of men, sustaining their rights and primogeniture. 1Co 15:47; Heb 2:11, where the article is not added, the words being those of David, not Paul. It expresses His manifested state, both the past one in lowliness, and the present and future one in exaltation, as Stephen sees Him, and as He shall appear.
Fuente: Gnomon of the New Testament
I see: Act 10:11, Act 10:16, Eze 1:1, Mat 3:16, Mar 1:10, Luk 3:21, Rev 4:1, Rev 11:19, Rev 19:11
the Son: Dan 7:13, Dan 7:14, Mat 16:27, Mat 16:28, Mat 25:31, Mat 26:64, Mat 26:65, Joh 5:22-27
Reciprocal: 1Ki 22:19 – I saw the Lord 2Ch 18:18 – I saw Job 42:5 – mine Psa 16:11 – at thy Psa 110:5 – at thy Mat 10:20 – but Mat 16:13 – I the Mar 16:19 – and sat Luk 22:69 – on Joh 1:51 – Hereafter Joh 16:2 – the time Rom 8:34 – who is even 2Co 4:6 – the light Eph 1:20 – and set Heb 1:3 – sat
Fuente: The Treasury of Scripture Knowledge
STEPHENS VISION
Behold, I see the heavens opened, and the Son of Man standing on the right hand of God.
Act 7:56
Many do not think Christ worth living for: St. Stephen thought Him worth dying for. St. Andrew was the first Christian missionary. St. Stephen was the first Christian martyr. Some faces haunt us: we think of St. Stephen as the martyr with the shining face and the praying lips.
I. A wonderful vision.He saw the glory of God, and Jesus standing on the right hand of God. The Lord Jesus was not sitting as in peace and ease; but standing up, as One Who felt the pain that His member on the earth endured.
II. Wonderful prayers.Lord Jesus, receive my spirit. Lord, lay not this sin to their charge. We cannot help thinking of our Lords first and last Sentence on the Cross. Father, forgive them; for they know not what they do. Father, into Thy Hands I commend My Spirit.
III. A wonderful sleep (Act 7:60).The dying martyr outside the city wall casts himself like a tired child into the Everlasting Arms and fell asleep amid a shower of stones. St. Pauls first Epistle to the Thessalonians is the earliest of St. Pauls Letters, earlier probably than the four Gospels. And in that Epistle believers are said to sleep and not to die. Sleep does not destroy the powers of the mind. It is the emblem of repose. Then there, is the certainty of waking.
Rev. F. Harper.
Illustration
The murderers have never been able to hear the dying testimony of the victims. In an age comparatively recent, they beat the drums to drown the last words of the Scottish Covenanters. Argylls sleep, on the night before his execution, made the blood run cold in his enemies veins.
Fuente: Church Pulpit Commentary
6
Act 7:56. In defiance of their threatening gesture, Stephen declared his vision of the very One whom they had murdered, standing in glory at the right hand of God.
Fuente: Combined Bible Commentary
Act 7:56. The Son of man. This Messianic name, which first appears in the vision of Daniel (Act 7:13), was a title which Christ often gave to Himself when on earth, but which was never applied to Him after His resurrection by any of the apostles or evangelists, except by Stephen here (Rev 1:13; Rev 14:14, where the designation again occurs, are both merely the recital of visions in heaven); and in this place the martyr repeats the words which many of those present must have well remembered were uttered by His Master before the same council: Jesus saith unto him (the high priest), Hereafter shall ye see the Son of man sitting at the right hand of power, and coming in the clouds of heaven (Mat 26:64).
Standing on the right hand of God. Why standing? The Lord is always described as sittingin his own words (Matthew 26) just quoted; by evangelists (Mar 16:19), He was received up into heaven, and sat on the right hand of God; by apostles, as St. Paul (Eph 1:20); by Old Testament writers, as David writing of King Messiah (Psa 110:1), The Lord said unto my Lord, Sit Thou on My right hand (see Pearson, On the Glorious Session of Christ; art. vi. of the Creed). Chrysostoms beautiful thought best answers this question, why Stephen saw Jesus standing and not sitting at the right hand of God: He had risen from the throne to succour His persecuted servant, and to receive him to Himself. Usually our Lord is described as the Judge of quick and dead, and then as a Judge He sits enthroned at the right hand of the Father; but here our Lord appears in glory, not now sitting as Judge, but standing ready to assist, ready to plead for, ready to receive His faithful martyr.
Fuente: A Popular Commentary on the New Testament
See notes on verse 54
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Stephen announced his vision and described Jesus as the "Son of Man" (cf. Rev 1:13; Rev 14:14). This was a title of the Messiah that implied the universal aspect of his rule that Daniel used (Dan 7:13-14). Jesus alone used this title of Himself in the Gospels. He had used it of Himself when He stood before the Sanhedrin not many weeks earlier (Mar 14:62; Luk 22:69). Stephen was virtually saying that his vision confirmed Jesus’ claim to be the Son of Man. Access to God is through Jesus Christ, not through temple ritual, as the Jews taught (1Ti 2:5).