52<\/strong>. Which of the prophets have not your fathers persecuted?<\/em> ] Better, did not your fathers persecute?<\/em> Cp. the history, 2Ch 36:16<\/span>, “They mocked the messengers of God and despised his words and misused his prophets.” And Christ (Mat 23:37<\/span>) brought the same charge against Jerusalem, “thou that killest the prophets.”<\/p>\n the Just One<\/em> ] The same epithet is applied to Jesus by St John (1Jn 2:1<\/span>), and is found so used in the Acts (Act 3:14<\/span>, Act 22:14<\/span>).<\/p>\n of whom ye have been<\/em> [become, even] now the betrayers<\/em> ] Thus proving yourselves true children of those who misused the prophets.<\/p>\n Which of the prophets … – <\/B>The interrogative form here is a strong mode of saying that they had persecuted all the prophets. It was the characteristic of the nation to persecute the messengers of God. This is not to be taken as literally and universally true; but it was a general truth; it was the national characteristic. See the notes on Mat 21:33-40<\/span>; Mat 23:29-35<\/span>.<\/P> And they have slain them … – <\/B>That is, they have slain the prophets, whose main message was that the Messiah was to come. It was a great aggravation of their offence that they put to death the messengers which foretold the greatest blessing that the nation could receive.<\/P> The Just One – <\/B>The Messiah. See the notes on Act 3:14<\/span>.<\/P> Of whom ye … – <\/B>You thus show that you resemble those who rejected and put to death the prophets. You have even gone beyond them in guilt, because you have put the Messiah himself to death.<\/P> The betrayers – <\/B>They are called betrayers here because they employed Judas to betray him – agreeable to the maxim in law, He who does anything by another is held to have done it himself.<\/P><\/p>\n Verse 52. Which of the prophets have not your fathers<\/B><\/I> <\/B>persecuted?<\/B><\/I>] Ye have not only resisted the Holy Ghost, but ye have persecuted<\/I> all those who have spoken to you in his name<\/I>, and by his influence<\/I>: thus ye prove your opposition to the Spirit himself<\/I>, by your opposition to every thing that proceeds<\/I> from him<\/I>.<\/P> <\/P> They have slain them<\/B><\/I>, c.] Isaiah, who showed before of the<\/I> coming of Christ<\/I>, the Jews report, was sawn asunder at the command of Manasseh.<\/P> <\/P> The coming of the Just One<\/B><\/I>] , Meaning Jesus Christ emphatically called the just<\/I> or righteous person<\/I>, not only because of the unspotted<\/I> integrity of his heart<\/I> and life<\/I>, but because of his plenary acquittal<\/I>, when tried at the tribunal of Pilate: I<\/I> find no fault at all in him<\/I>. The mention of this circumstance served greatly to aggravate their guilt. The character of Just One<\/I> is applied to our Lord in three<\/I> other places of Scripture: Ac 3:14<\/span>; Ac 22:14<\/span>; and Jas 5:6<\/span>.<\/P> <\/P> The betrayers and murderers<\/B><\/I>] Ye first delivered him up<\/I> into the hands of the Romans, hoping they would have put him to death; but, when they acquitted<\/I> him, then, in opposition to the declaration of his innocence, and in outrage to every form<\/I> of justice<\/I>, ye took and murdered<\/I> him. This was a most terrible charge; and one against which they could set up no sort of defense. No wonder, then, that they were instigated by the spirit of the old destroyer, which they never resisted, to add another murder to that of which they had been so recently guilty.<\/P> <\/p>\n Which of the prophets have not your fathers persecuted?<\/B> This is the rather said to stain all their glory from succession, and their ancestors, Mat 5:12<\/span>; 23:31<\/span>,37<\/span>. <\/P> The Just One; <\/B>our Saviour deservedly, and by way of eminence, is so called; as not only being himself just, and fulfilling all righteousness, but being The Lord our Righteousness, <\/I>Jer 23:6<\/I><\/span>, and is of God made unto us, wisdom, righteousness, sanctification, and redemption, <\/I>1Co 1:30<\/I><\/span>. This word is used in a forensic sense, and is the same with innocent, and opposite to guilty; whereby St. Stephen vindicates our Saviour, notwithstanding the unjust sentence passed here upon him. <\/P> The betrayers, <\/B>in hiring Judas, and murderers, <\/B>in that they excited Pilate to condemn him, and abetted the soldiers and others in executing of him. <\/P> <\/p>\n 52. Which of,<\/B> c.Deadlyhostility to the messengers of God,<\/I> whose high office it was totell of “the Righteous One,” that well-known prophetictitle of Messiah (Isa 53:11<\/span>Jer 23:6<\/span>, &c.), and thisconsummated by the betrayal and murder of Messiah Himself,<\/I> onthe part of those now sitting in judgment on the speaker, are thestill darker features of the national character depicted in thesewithering words.<\/P><\/p>\n Which of the prophets have not your fathers persecuted<\/strong>?…. Either by reviling and speaking all manner of evil of them, Mt 5:11<\/span> or by killing them, Mt 23:31<\/span> and they have slain them; as Isaiah, Zachariah, and others:<\/p>\n which showed before of the coming of the just one<\/strong>; of Jesus the Messiah, whose character in the prophecies of the Old Testament is righteous servant, righteous branch, just, and having salvation; and whom Stephen styles so partly on account of the holiness of his nature, and the innocence and harmlessness of his life; and partly because he is the author of righteousness, and the end of the law for it to all that believe; of whose coming in the flesh all the prophets more or less spoke: and this being good news, and glad tidings, made the sin of the Jewish fathers the greater, in putting them to death, as the innocent character of Christ was an aggravation of the Jews’ sin, in murdering of him, as it follows:<\/p>\n of whom ye have been now the betrayers and murderers<\/strong>; Judas, one of their nation, betrayed him into the hands of the chief priests and elders; and they betrayed, or delivered him into the hands of Pontius Pilate to be condemned to death, which they greatly importuned, and would not be satisfied without; and therefore are rightly called the murderers, as well as the betrayers of him.<\/p>\n Which of the prophets <\/B> ( <\/SPAN><\/span>). Jesus (Luke 11:47<\/span>; Matt 23:29-37<\/span>) had charged them with this very thing. Cf. 2Ch 36:16<\/span>.<\/P> Which shewed before <\/B> (<\/SPAN><\/span>). The very prophets who foretold the coming of the Messiah their fathers killed.<\/P> The coming <\/B> ( <\/SPAN><\/span>). Not in ancient Greek or LXX and only here in the N.T. (in a few late writers).<\/P> Betrayers <\/B> (<\/SPAN><\/span>). Just like Judas Iscariot. He hurled this old biting word at them. In the N.T. only here and Luke 6:16<\/span>; 2Tim 3:4<\/span>. It cut like a knife. It is blunter than Peter in Ac 3:13<\/span>.<\/P> Murderers <\/B> (<\/SPAN><\/span>). The climax with this sharp word used of Barabbas (3:14<\/span>). <\/P> <\/p>\n <\/strong><\/p>\n 1) “Which of the prophets,”<\/strong> (tina ton propheton) “Which (one) of the prophets,” can you name one? 2Ch 36:16<\/span>.<\/p>\n 2) “Have not your fathers persecuted?”<\/strong> (ouk edioksan hoi pateres humon) “Has your fathers not persecuted?” They had mocked, despised, and misused them, Jer 5:12<\/span>; Jer 5:14<\/span>.<\/p>\n 3) “And they have slain them,”<\/strong> (kai apekteinan tous) “And they even killed (slew or murdered) those,” true prophets who told of the coming of Jesus, the last of which was John the Baptist, Mat 14:10<\/span>; Mat 21:35-41<\/span>.<\/p>\n 4) “Which shewed before of the coming of the Just One;<\/strong> (protakangeil antas peri tes eleuseos tou dikaiou) “Who were foretelling the matters concerning the coming of the Just or Righteous One,” Act 3:14<\/span>; Jesus was that Holy or Just One, Mar 1:24<\/span>.<\/p>\n 5) “Of whom ye have been now the betrayers and murderers: <\/strong> (hou nun humeis prodotai kai phoneis egenesthe) “Of whom you all became for now and hereafter forever the betrayers and murders,” Mat 23:34<\/span>; Act 2:23<\/span>; Act 2:36<\/span>. The spirit of their rebellious, despising fathers was still alive, flaming in the Christ rejecting Jews of the Sanhedrin, including Annas the high priest that day, Act 7:1<\/span>.<\/p>\n 52. Which of the prophets? Forasmuch as they ought not to bear their fathers’ fault, Stephen seemeth to deal unjustly, in that he reckoneth this amongst their faults unto whom he speaketh; but he had just causes so to do. First, because they did vaunt that they were Abraham’s holy progeny, it was worth the labor to show unto them how great vanity that was, as if Stephen should say, that there is no cause why they should vaunt of their stock, forasmuch as they come of those who were wicked murderers of the prophets. So that he toucheth that glancingly which is more plainly set down by the prophets, that they are not the children of prophets, but a degenerate and bastardly issue, the seed of Canaan, etc. Which thing we may at this day object to the Papists, when as they so highly extol their fathers. Furthermore, this serveth to amplify withal, whereas he saith that it is no new thing for them to resist the truth, but that they have this wickedness, as it were, by inheritance from their fathers. Furthermore, it was requisite for Stephen by this means to pluck from their faces the visor of the Church, wherewith they burdened him. (467) This was an unmeet prejudice against the doctrine of the gospel, in that they boasted that they are the Church of God, and did challenge this title (468) by long succession. Therefore, Stephen preventeth them on the contrary, and proveth that their fathers did, no less than they, rage against the prophets, through wicked contempt and hatred of sound doctrine. Lastly, this is the continual custom of the Scripture to gather the fathers and children together (469) under the same guiltiness, seeing they pollute themselves with the same offenses, and that famous sentence of Christ answereth thereto, “Fulfill the measure of your fathers, until the just blood come upon you, from Abel unto Zacharias.” <\/p>\n Who have foretold. Hereby we gather that this was the drift of all the prophets, to direct their nation unto Christ, as he is the end of the law, (Rom 10:4<\/span>.) It were too long to gather all the prophecies wherein the coming of Christ was foretold. Let it suffice to know this generally, that it was the common office of all the prophets to promise salvation by the grace of Christ. Christ is called in this place the Just, not only to note his innocency, but of the effect, because it is proper to him to appoint justice in the world. And even in this place doth Stephen prove that the Jews were altogether unworthy of the benefit of redemption, because the fathers did not only refuse that in times past, which was witnessed unto them by the prophets, but they did also cruelly murder the messengers of grace, and their children endeavored to extinguish the author of righteousness and salvation which was offered unto them. By which comparison Christ teacheth that the wicked conspiracy of his enemies was an heap of all iniquities. <\/p>\n (467) “ Gravabant,” burdened, brought a charge against him, or threw obloquy on him. <\/p>\n (468) “ Hunc qui titulum sibi… arrogabant,” and arrogated this title to themselves. <\/p>\n (469) “ Aggregare,” to sum up, include. <\/p>\n (52) Which of the prophets have not your fathers persecuted?<\/strong>St. Stephen echoes, as it were, our Lords own words (Mat. 5:12<\/span>; Luk. 13:34<\/span>). Every witness for the truth had in his day had to suffer. The prophet was not only without honour, but was exposed to shame, treated as an enemy, condemned to death. 1Th. 2:15<\/span>, perhaps, reproduces the same fact, but more probably refers to the sufferings of the prophets of the Christian Church who were treated as their predecessors had been.<\/p>\n The coming of the Just One.<\/strong>The name does not appear to have been one of the received titles of the expected Messiah, but may have been suggested by Isa. 11:4-5<\/span>. It seems to have been accepted by the Church of Jerusalem, and in 1Jn. 2:1<\/span>, and, perhaps, in Jas. 5:6<\/span>, we find examples of its application. The recent use of it by Pilates wife (Mat. 27:19<\/span>) may have helped to give prominence to it. He who had been condemned as a malefactor was emphatically, above all the sons of men, the righteous, the Just One.<\/p>\n The betrayers and murderers.<\/strong>The two words emphasise, the first the act of the Sanhedrin and the people, and secondly, the persistence with which they urged on Pilate the sentence of death, and which made them not merely accessories, but principals in the deed of blood.<\/p>\n 52<\/strong>. <\/strong> Which of the prophets<\/strong> This is not equivalent, as some would understand it, to saying that every prophet, without exception, had been persecuted. Being but a question, it allows that some exceptional reply may be made. <\/p>\n Them which showed before<\/strong> The particular prophets who predicted the Messiah. <\/p>\n The Just One<\/strong> Same as the Holy One of Peter, Act 2:27<\/span>; Act 3:14<\/span>. <\/p>\n Betrayers and murderers<\/strong> The same charge was repeatedly made by Peter on the day of Pentecost and in chap. 3.<\/p>\n “Which of the prophets did not your fathers persecute? And they killed those who showed before of the coming of the Righteous One, of whom you have now become betrayers and murderers,”<\/p>\n Now Stephen gets to the heart of the matter. Their fathers had revealed what was in their uncircumcised hearts by persecuting the prophets. Indeed, they had bared their hearts by even killing some who had proclaimed beforehand the coming of the Righteous One (Isaiah who according to their tradition was sawn in half in the reign of Mansseh, was probably especially in mind). They had revealed that they had not wanted the Righteous One to come if He was as the prophets had said. And now they themselves had gone even further and had betrayed and murdered the Righteous One Himself. They were all of a piece. It must be seen as quite possible at this point that Stephen in his faith and enthusiasm still hoped that they would repent if he pressed them hard enough.<\/p>\n Apart from the last all these accusations had been made against the people of Israel before by their own teachers (2Ch 36:15-16<\/span>; Neh 9:26<\/span>; Jer 2:30<\/span>) and by Jesus Himself (Mat 23:29-31<\/span>; Mat 23:37<\/span>; Luk 11:47-50<\/span>; Luk 13:34<\/span>; Mar 12:1-10<\/span>). As for the killing of the Righteous One Himself Peter had previously made that very clear (Act 2:23<\/span>; Act 3:14-15<\/span>; Act 5:28<\/span>). The charges were not new. They simply rankled.<\/p>\n Act 7:52<\/span> . Proof of the ( also<\/em> ) .<\/p>\n .] is the climactic even<\/em> ; they have even killed<\/em> them. Comp. on this reproach, Luk 11:47<\/span> . The characteristic more special designation of the prophets; . . ., augments the guilt.<\/p>\n ] of Jesus, the highest messenger of God, the<\/em> (ideal) Just One<\/em> , iii. 14, xxii. 14; 1Pe 3:18<\/span> ; 1Jn 2:1<\/span> . Contrast to the relative clause that follows.<\/p>\n ] in the present time<\/em> , opposed to the times of the fathers; is emphatically placed over against the latter as a parallel.<\/p>\n ] betrayers<\/em> (Luk 6:16<\/span> ), inasmuch as the Sanhedrists, by false and crafty accusation and condemnation, delivered Jesus over to the Roman tribunal and brought Him to execution.<\/p>\n 52 Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers: <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 52. Of whom ye have been now the betrayers, &c.<\/strong> ] This was to deal plainly and freely with them; this was Mordaci radere vero, <\/em> to tell them the naked truth, whatever it cost him. Let those tigers tear him with their teeth which now they were whetting; he hath but a life to lose, and lose it he cannot in a better cause, &c. <\/p>\n 52. <\/strong> <\/strong> . <\/strong> <\/strong> .<\/strong> ] See Mat 23:31 ff.: 2Ch 36:16<\/span> ; where the same general expressions are used of their persecuting the prophets. Such sayings are not to be pressed to the letter, but represent the uniform attitude of disobedience and hostility which they assumed to the messengers of God. See also the parable, Mat 21:35<\/span> .<\/p>\n <\/strong> .] The office of all the prophets<\/em> , see ch. Act 3:18<\/span> . The assertion is repeated, to connect them, by this title, with Him, whom they announced.<\/p>\n <\/strong> ] Schttg. vol. ii. p. 18, has shewn from the Rabbinical writings that this name was used by the Jews to designate the Messiah. See reff. and note on Jas 5:6<\/span> .<\/p>\n <\/strong> ] By Judas’s treachery, of which the Sanhedrists had been the accomplices; Mat 26:14-16<\/span> : <\/strong> , by the hands of the Romans; ch. Act 2:23<\/span> , note.<\/p>\n <\/strong> is preferable not only on account of its manuscript authority, but as being the historical tense<\/em> , like the rest. It was probably altered to the perfect, as suiting the time then present<\/em> , better than the aorist.<\/p>\n Act 7:52<\/span> . . , to mark the vehemence of the speech, as above, Act 7:51<\/span> : cf.<\/em> 2Ch 36:16<\/span> for the general statement, and for individual cases, Jeremiah, Amos, and probably Isaiah, the prophet just quoted. We may compare the words of our Lord, Mat 5:12<\/span> , Luk 13:34<\/span> , and also Luk 11:49<\/span> , Mat 23:29-37<\/span> where the same words and are used of the treatment of the prophets. .: “they even slew” perhaps the force of (Wendt), “they slew them also” (Rendall). : only here in the N.T., not in LXX or Apocrypha, or in classical writers, but found in Acta Thom<\/em> 28, and in Iren., i., 10, in plural, of the first and second advent of Christ (see also Dion. Hal., iii., 59). , see Act 3:14<\/span> and note. It has been suggested that it is used here and elsewhere of our Lord from His own employment of the same word in Mat 23:29<\/span> , where He speaks of the tombs whom the fathers had slain whilst the children adorned their sepulchres. But it is more probable that the word was applied to our Lord from the LXX use of it, cf.<\/em> Isa 53:11<\/span> . Even those Jews who rejected the idea of an atoning Messiah acknowledged that His personal righteousness was His real claim to the Messianic dignity, Weber, Jdische Theologie<\/em> , p. 362; Taylor, Sayings of the Jewish Fathers<\/em> , p. 185, second edition. We cannot forget that one of those present who heard St. Stephen’s burning words was himself to see the Just One and to carry on the martyr’s work, cf.<\/em> Act 22:14<\/span> , . . . : “of whom ye have now become,” R.V., the spirit of their fathers was still alive, and they had acted as their fathers had done; again emphatic.<\/p>\n have, &c. = did . . . persecute. <\/p>\n have slain = slew. <\/p>\n shewed before. Greek. prokatangello. See Act 3:18. <\/p>\n coming. Greek. eleusis. Only here. the Just One. Greek. dikaios. App-191. Compare Act 3:14; Act 22:14. 1Jn 2:1. <\/p>\n have been = became. <\/p>\n the. Omit. <\/p>\n betrayers. Greek. prodotes. Here, Luk 6:16. 2Ti 3:4. <\/p>\n 52. . .] See Mat 23:31 ff.: 2Ch 36:16; where the same general expressions are used of their persecuting the prophets. Such sayings are not to be pressed to the letter, but represent the uniform attitude of disobedience and hostility which they assumed to the messengers of God. See also the parable, Mat 21:35.<\/p>\n .] The office of all the prophets, see ch. Act 3:18. The assertion is repeated, to connect them, by this title, with Him, whom they announced.<\/p>\n ] Schttg. vol. ii. p. 18, has shewn from the Rabbinical writings that this name was used by the Jews to designate the Messiah. See reff. and note on Jam 5:6.<\/p>\n ] By Judass treachery, of which the Sanhedrists had been the accomplices; Mat 26:14-16 :-, by the hands of the Romans; ch. Act 2:23, note.<\/p>\n is preferable not only on account of its manuscript authority, but as being the historical tense, like the rest. It was probably altered to the perfect, as suiting the time then present, better than the aorist.<\/p>\n Act 7:52. , and they have slain) This is commonly construed with what follows; but it is more suitable to connect it with the verb , persecuted. [The margin of Ed. 2 and the Vers. Germ. more clearly answers to this judgment than the larger Ed.-E. B.] For, Which of the prophets not expresses, with the addition of feeling, the same meaning as, all the prophets; whence the construction should be, [Which of the prophets have not your fathers persecuted and slain, i.e.] all the prophets, who announced or showed before, etc. Syllepsis. [Append. Where the sense regulates the construction more than the words; as here the Plural, , refers to the antecedent plural implied in the singular, ;]- , concerning the coming) Whence He is so often called , the Comer, He who is to come.- , of the Just One) A remarkable Antonomasia [substitution of an appellative designation for a proper name]. The true Messiah is the Just Author of justice or righteousness.-, now) The now answers to the before in who announced or showed before.-, betrayers) to Pilate. Refer this to the previous, persecuted.-, murderers) Pilate delivering Him up to them. Refer this to the previous, have slain.<\/p>\n Which of: 1Sa 8:7, 1Sa 8:8, 1Ki 19:10, 1Ki 19:14, 2Ch 24:19-22, 2Ch 36:16, Neh 9:26, Jer 2:30, Jer 20:2, Jer 26:15, Jer 26:23, Mat 5:12, Mat 21:35-41, Mat 23:31-37, Luk 11:47-51, Luk 13:33, Luk 13:34, 1Th 2:15 <\/p>\n which showed: Act 3:18, Act 3:24, 1Pe 1:11, Rev 19:10 <\/p>\n the Just One: Act 3:14, Act 22:14, Zec 9:9, 1Jo 2:1, Rev 3:7 <\/p>\n of whom: Act 2:23, Act 3:15, Act 4:10, Act 5:28-30 <\/p>\n Reciprocal: Num 14:10 – But all Num 32:14 – an increase 1Sa 10:27 – children 2Ch 33:10 – General Ezr 9:7 – Since the days Psa 37:14 – slay Psa 55:11 – Wickedness Psa 94:21 – condemn Psa 106:6 – General Pro 25:26 – General Ecc 7:15 – there is a just Isa 1:4 – Ah sinful Isa 1:21 – it was full Isa 30:1 – the rebellious Isa 58:1 – spare Isa 65:2 – a rebellious Jer 11:10 – iniquities Jer 11:21 – thou Jer 19:15 – because Jer 22:22 – thy pastors Jer 25:4 – ye Jer 26:8 – the priests Lam 4:13 – that Eze 12:2 – thou Eze 16:48 – General Eze 20:4 – cause Eze 22:2 – bloody city Dan 9:6 – have we Hos 4:2 – toucheth Amo 5:12 – they afflict Amo 6:12 – for Mic 3:2 – hate Mic 3:8 – to declare Hab 1:4 – for Zec 1:2 – Lord Zec 1:4 – unto Zec 7:12 – sent Zec 11:3 – a voice Mal 3:2 – who may abide Mal 3:7 – from the Mat 13:57 – A prophet Mat 17:12 – but Mat 17:22 – betrayed Mat 21:39 – slew Mat 23:34 – ye Mat 23:37 – thou Mat 26:66 – He Mat 27:25 – His Mar 8:31 – rejected Mar 9:13 – and they Mar 12:3 – they Mar 12:7 – This Mar 14:41 – the Son Luk 6:23 – for in Luk 11:29 – This is Luk 19:14 – General Luk 20:11 – entreated Joh 1:11 – and Joh 10:31 – General Joh 15:20 – word Joh 19:6 – the chief priests Act 4:11 – you Act 7:39 – whom Act 10:39 – whom Rom 10:21 – a disobedient Heb 9:8 – Holy Ghost Heb 11:37 – were slain Jam 5:6 – have Jam 5:10 – for 1Pe 1:10 – which 1Pe 1:18 – received 1Jo 3:12 – And Rev 18:24 – in her<\/p>\n 2<\/p>\n Act 7:52. A man is not to be blamed for the sins of his forefathers, unless he imitates those sins and boasts of his relation to the ancestors. These rebellious Jews had done that very thing, and were following in the steps of their immediate fathers who had slain Jesus as predicted by the holy prophets of God.<\/p>\n Act 7:52. The Just One. This title was used by the Jews as a designation of the Messiah. This sentence (of Stephens) seems to have been in the mind of the second apostolic martyr at Jerusalem, St. James, when he wrote his epistle a little before his own martyrdom, Jas 5:6 (Wordsworth).<\/p>\n See notes on verse 51<\/p>\n The Sanhedrin members were behaving just as their forefathers had. Note that Stephen had previously associated himself with "our fathers" (Act 7:2; Act 7:11-12; Act 7:15; Act 7:19; Act 7:39; Act 7:44-45), but now he disassociated himself from the Sanhedrin by referring to "your fathers." "Our fathers" were the trusting and obeying patriarchs, but "your fathers" were the unresponsive apostates. The Jews’ ill treatment of their prophets was well known and self-admitted (cf. 2Ch 36:15-16; Neh 9:26; Jer 2:30). They had consistently resisted God’s messengers to them, even killing the heralds of God’s Righteous One (cf. Act 3:14; 1Ki 19:10; 1Ki 19:14; Neh 9:26; Jer 26:20-24; Luk 6:23; Luk 11:49; Luk 13:34; 1Th 2:15; Heb 11:36-38). Stephen said the Sanhedrin members were responsible for the betrayal and murder of that one, Jesus.<\/p>\n Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One; of whom ye have been now the betrayers and murderers: 52. Which of the prophets have not your fathers persecuted? ] Better, did not your fathers persecute? Cp. the history, 2Ch … Continue reading “Exegetical and Hermeneutical Commentary of Acts 7:52”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-27127","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27127","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=27127"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27127\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=27127"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=27127"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=27127"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"