Haydock's Catholic Bible Commentary: Acts
Chapter 7
Acts vii. Notes & Commentary: Ver. 1. Are these things so? The high priest speaks after this mild manner, being either terrified, or charmed with his angelical countenance. St. Stephen's design in this discourse, was to shew them, first, that he was falsely accused of speaking either against Moses, or the law, for which he shews so great a veneration. 2. He puts them in mind, that the true worship of God may subsist without a temple, as it did in the time of Abraham, and the patriarchs, before the law was given, or the temple built. 3. That as their forefathers had been rebellious to Moses, and disobedient to the prophets, whom they many times persecuted even to death, so they had lately resisted, persecuted, and crucified their Messias. (Witham)
Ver. 5. Not the pace of a foot; not so much as a foot of land, that is, to dwell in, though he bought there a place to bury in. (Genesis xxiii. 9.) (Witham)
Ver. 6. For four hundred years, counting from the birth of Isaac, which was twenty-five years after the call and promises made to Abraham. It is certain the Israelites were not four hundred years in Egypt. (Witham) --- Four hundred. These words are taken from the fifteenth chapter of Genesis, in which Moses mentions the same number of years. This calculation is made from the entry of Abraham into Chanaan, to the departure of the Israelites out of Egypt. Strictly, the Israelites did not remain in Egypt more than two hundred and fifteen years.
Ver. 7. The nation which they shall serve, I will judge. The meaning is, that God would afflict the Egyptians with divers plagues, or visible punishments, before they dismissed the Israelites. (Witham)
Ver. 8. The covenant, or the testament,[1] and alliance of circumcision, by which the Israelites should be known to be the elect people of God. (Witham) --- Literally, he gave them the alliance of circumcision; he made with him an alliance, of which circumcision was the seal. (Bible de Vence)
Ver. 10. Gave him favour and wisdom in the sight of Pharao. Some understand divine graces, and gifts of prophecy, and the like: others, that he made him find favour in the sight of king Pharao, who appointed him to be governor of Egypt. (Witham)
Ver. 16. Which Abraham bought ... of the sons of Hemor, the son of Sichem. This purchase made by Abraham must be different from the purchase of a field made afterwards by Jacob. (Genesis xxxiii. 19.) See a Lapide, the author of the Analysis, dissert. 23. P. Alleman, &c. (Witham) --- Abraham bought. There must be an error of the copyist in this verse. Either the word Abraham ought to be omitted, or changed into Jacob. For it is plain, from Genesis xxxiii. 19. that the latter bought the land from the sons of Hemor. The Hebrew says, he bought it for one hundred kesitha, which some translate pieces of silver; others, lambs. As for Abraham, and Jacob, they were buried in the cavern of Mambre, which Abraham had purchased from the children of Heth. (Genesis xxiii.) (Calmet) --- It is supposed that originally the name of Jacob was given, abridged JAB, and that the first letter having disappeared, the two remaining letters were taken by misprision, for the abridgment of the name of Abraham. Hemor was the father of Sichem, and here the Greek text simply calls him Hemor of Sichem. (Bible de Vence)
Ver. 19. Dealing craftily, circumventing craftily, afflicting, and endeavouring to extirpate the race of the Israelites. (Witham)
Ver. 20. Moses ... was acceptable to God.[2] Greatly favoured both with gifts of nature and grace. Some expound it, was extremely fair or beautiful. (Witham)
Ver. 21. Philo believes that the princess feigned him to be her own child; Moses denied that he was, and would not take advantage of this adoption. (Hebrews xi. 24.)
Ver. 22. In words and in deeds. Moses was persuasive and powerful in reasoning; but had an impediment in his speech, as we know from Exodus iv. 10. and vi. 12. He possessed, moreover, strength, energy, and grandeur, in his discourse. Of this we have abundant proofs in his books. He is inimitable in narrating, as often as he writes laws, composes canticles, or makes harangues. He is simple, clear, sublime, vehement, concise, prolix, and rapid, in turns, as the nature of his subject requires. He was likewise powerful in work. All his conduct was wise, virtuous, enlightened, as well in affairs of policy, as in war. He was an able captain, before he put himself at the head of the Israelites. (Calmet) --- Josephus assures us that he became a great conqueror.
Ver. 29. Moses fled upon this word; because he perceived the murder he had committed was become public, though he thought it to be secret. (Menochius) He fled, to avoid the anger of the king, into Madian, where during his sojourning, he had two sons of Sephora, whom he married there. (Bible de Vence) --- Moses of Moyses, in the Egyptian dialect, means, saved from water. He slew the Egyptian by particular inspiration of God, as a prelude to his delivering the people from oppression and bondage. (ver. 25. above) --- But such particular and extraordinary examples are not to be imitated. (Challoner) --- He was inspired to stand up, as the Egyptian law required, in defence of the innocent. (St. Thomas Aquinas, ii. 2. q. 60.)
Ver. 30. In a flame of fire, in a bush.[3] Literally, in the fire of a flame of the bush. The sense must be, that the bush seemed on fire, and in a flame, and yet was not consumed. (Witham)
Ver. 33. Loose the shoes. This was a method of testifying respect among the eastern nations. The Mahometans do not wear their shoes in their mosques. The Jewish priests served in the temple with their shoes off. The angel who appeared to Josue ordered him also to take off his shoes. (Josue v. 16.) If the apparition of an angel, or of God himself, could make the place and ground holy so as to deserve external signs of respect, and veneration from Moses; how much more the corporal birth, abode, and miracles of the Son of God in Jewry, and the blessed Sacrament, must make that country, and all Catholic chapels and altars, holy? Is it not then the height of blindness to tax with superstition, the reverence Christians pay to things or places, rendered holy by the presence, or wonderful operations of God?
Ver. 35. Moses, whom they refused. Literally, denied. So have you rejected, and denied Jesus, of whom Moses prophesied, when he said that God would raise up to them a prophet like to himself, and commanded them to hear him. (Witham) --- Redeemer. In the Greek Lutroten; Protestant version, Deliverer; though the learned Polus, in his Synopsis Criticorum, on this place, says, "that no greater injury is done to God, by calling Moses a Redeemer, in this place, than by calling him a Mediator, in Galatians iii. 19. He is called a Redeemer, says this learned Protestant commentator, in as much as he led forth, and preserved the people of God safe by the blood of a lamb, and thus exhibited a figure of the true redemption, through the blood of Christ." We all own that Jesus Christ, as having paid the ransom of our delivery with his own blood, is, strictly speaking, our only true Redeemer, and Advocate with his Father, who asks and obtains all things immediately by his own merit; but this does not exclude the prayers of the saints, both alive and dead. Did not the apostles pray for the people, and desire the people to pray for them? "Our Lord Jesus Christ still intercedes for us, and all the martyrs that are with him, pray for us: nor will their intercession cease, till we cease our groanings," says St. Augustine, in Ps. lxxxv. in fine.