Acts 7:46

Act 7:46. Εὗρε χάριν, found favour) Happy is he who finds favour. Nothing is better.—ᾐτήσατο εὑρεῖν, sought to find) ardently: Psa 132:2-5.—(σκήνωμα) Psa 132:5, משכן, LXX., σκήνωμα. This is more than σκηνή.[52]

[52] i.e. Σκήνωμα implies a more permanent dwelling, though any earthly house of God must still be but a tabernacle, σκήνωμα.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_7:46-47. Καὶ ᾐτήσατο] and asked, namely, confiding in the grace of God, which he experienced (Luk_1:30). The channel of this request, only indirectly expressed by David (2Sa_7:2), and of the answer of God to it, was Nathan. See 2Sa_7:2; 1Ch_18:1. What is expressed in Psa_132:2 ff. is a later retrospective reference to it. See Ewald on the Psalm. This probably floated before the mind of Stephen (hence σκήνωμα and εὑρεῖν). The usual interpretation of ᾐτήσατο: optabat, desiderabat, is incorrect; for the fact, that the LXX. Deu_14:16 expresses שׁאל by ἐπιθυμεῖν, has nothing at all to do with the linguistic use of αἰτοῦμαι.

εὑρεῖν σκήνωμα τῷ Θεῷ Ἰακ.] i.e. to obtain the establishment of a dwelling-place destined for the peculiar god of Jacob. In the old theocratic designation τῷ Θεῷ Ἰακῶβ (instead of the bare αὐτῷ) lies the holy national motive for the request of David; on σκήνωμα applied to the temple at Jerusalem, comp. 3 Esdr. 1:50, and to a heathen temple, Pausan. iii. 17. 6, where it is even the name. Observe how David, in the humility of his request, designates the temple, which he has in view, only generally as σκήνωμα, whereas the continuation of the narrative, Act_7:47, has the definite οἶκον.

Stephen could not but continue the historical thread of his discourse precisely down to the building of Solomons temple, because he was accused of blasphemy against the temple.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 7:46 . ὃς εὗρε χάριν , cf. Luk 1:30 , Hebraistic, cf. Gen 6:8 ; it may be tacitly implied that had the temple been so important as the Jew maintained, God would have allowed the man who found favour before him to build it; on the phrase ἐνώπ . Κ . or Θεοῦ see above on Act 4:10 . ἠτήσατο εὗρειν , i.e. , σκήνωμα , cf. Act 3:3 ; ἠρώτα λαβεῖν , and instances in Wetstein, “asked to find,” not only “desired,” LXX, 2Sa 7:2 ff., 1Ch 22:7 , Psa 81:5 . σκήνωμα : perhaps used by David (as in the Psalm quoted) in his humility (Meyer); used of the temple in 1Es 1:50 . David of course desired to build not a σκηνή , which already existed. τῷ Θεῷ Ἰακώβ , see critical notes.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 46. Desired to find a tabernacle] This was in David's heart, and it met with the Divine approbation: see 2Sa 7:2, c., and see the purpose, Ps 132:2-5 but, as David had been a man of war, and had shed much blood, God would not permit him to build the temple; but he laid the plan and made provision for it, and Solomon executed the design.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(46) Who found favour before God.—Again we trace, though still in the form of a narrative, an indirect answer to the accusation brought against Stephen. He was ready to acknowledge without reserve that the Temple was planned by the man after God’s own heart, and built by the wisest of the sons of men. But the question still remained whether it was therefore the symbol of a final and perfect worship, whether it did not bear witness to its own incompleteness.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

46. to find a tabernacle for the God of Jacob] referring to Psa_132:5, “Until I find out a place for the Lord, an habitation for the mighty God of Jacob.” A reading which is largely accepted gives, “for the house of Jacob,” but in spite of the ancient authority for it, it is so unsuitable to the drift of the argument, that it seems better to conclude that it is an error of the earliest scribes, rather than to accept it in the text.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Who found favour before God,.... That is, David, who had an interest in the free favour and love of God, was chosen of God, a man after his own heart, and raised up to do his will; and who had the grace of God implanted in him, and was acceptable, and well pleasing to God through Christ; the same is said of Noah, Gen 6:8

and desired to find a tabernacle for the God of Jacob; from whom the Israelites descended: David having a deep sense of the love of God to him, and the grace of God wrought in his heart, was exceeding desirous of finding a place for the building of an house, or fixed habitation for God; for there was a tabernacle already, which had been from the time of Moses, and which the children of Israel brought with them into Canaan, and was moved from place to place; sometimes it was at Gilgal, sometimes at Shiloh, and then it was at Nob, and Gibeah, and at length it was brought by David into his own city; but he wanted to build a settled and stable house for the Lord, of which there was a hint given that the Lord would choose a place to put his name in, Deu 16:2 but it seems, where that was to be was not known; and therefore David very anxiously sought after it; the reference is had to Psa 132:3 where David determines not to go to his house, nor up to his bed, nor give sleep, to his eyes, nor slumber to his eyelids, till he had found out a place for the habitation of the God of Jacob.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

46 Who found favour before God, and desired to find a tabernacle for the God of Jacob.

Ver. 46. Who found favour] This he made more account of than of his crown and sceptre, Psa 4:6. Like as when he gave Ziba the lands of Mephibosheth, Ziba begged a further and better boon; "I humbly beseech thee that I may find grace in thy sight, my lord, O king," 2Sa 16:4. What is air without light? or daily bread without pardon of sin? God’s favour sugars all comforts.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Who found favour ... - That is, God granted him great prosperity, and delivered him from his enemies.

To find a tabernacle - To prepare a permanent dwelling-place for the “ark,” and for the visible symbols of the divine presence. Hitherto the ark had been kept in the tabernacle, and had been borne about from place to place. David sought to build a house that would be permanent, where the ark might be deposited, 2 Sam. 7; 1Ch 22:7.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Found favour before God; as Luk 1:30.

Desired to find a tabernacle for the God of Jacob; it was David’s earnest request, that he might any ways glorify God, especially in his worship, and that he might know where the ark should rest, and where the temple was to be built, its Psa 132:1-18 declares throughout.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

46. Found favour… find a tabernacle—This repetition of the finding forms a significant contrast. As David found favour with God, so he would find a tabernacle for God. The word tabernacle here in the Greek is different from the tabernacle of Act_7:44. This signifies a permanent residence; that a movable tent.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

In the sight of for before, A.V. (ejnwpion); asked for desired, A.V.; habitation for tabernacle, A.V. (skhnwma). Habitation. In Deu_33:18 nwma skh stands in the LXX for lhai, and in 2Pe_1:13 2Pe 5:14, for the human body as the tabernacle or temporary dwelling of the soul or spirit. And the idea of a temporary or movable dwelling seems to suit Stephen"s argument better than that of a fixed one. The twOnkvmi of Psa_132:5 (to which perhaps, as well as 2Sa_7:1-6, Stephen refers) is equally applicable to a tent.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Who petitioned to find a habitation for the God of Jacob - But he did not obtain his petition: for God remained without any temple till Solomon built him a house. Observe how wisely the word is chosen with respect to what follows.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

See notes on verse 44

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

46. οἴκῳ for θεῷ with אBDH. Vulg. has ‘Deo.’

46. εὑρεῖν σκήνωμα τῷ οἴκῳ Ἰακώβ, to find a tabernacle for the house of Jacob. This is the reading preferred by most critics. Tischendorf says ‘τῷ οἴκῳ minime sensu caret, sed facile apparet cur τῷ θεῷ a tot testibus cum omnibus interpretibus substitutum sit.’

The text must mean ‘to find a fit place in which the house of Jacob might worship.’ But the reference is so clearly to Psa 132:5, ‘until I find out a place for the Lord, an habitation for the mighty God of Jacob,’ that it seems impossible to accept the evidence of אBDH when ACEP and all the versions are on the other side.

Moreover St Stephen’s argument has nothing to do with the place of worship of the house of Israel, but with the fact that God’s tabernacle, where His presence dwelt, was frequently changed, and that David was anxious to change it again, having no feeling that God’s presence was tied to one place. On this Chrysostom says ὁρᾷς, ὅτι ἐκεῖ τόπος ἅγιός ἐστιν, ἔνθα ἂν ᾖ θεός.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

46. ᾐτήσατο] asked permission, see 2Sa 7:2 ff., in which this request is made through Nathan the prophet, and at first conceded by Nathan, though afterwards, on a revelation made from God, denied:—not ‘wished’(Grot., Kuin.: ‘desired,’ E. V.). The vow (a species of prayer) here referred to, is defined by the words εὑρεῖν σκήνωμα, to be that mentioned Ps. 131:1-5 (LXX).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Desired [ητησατο] . More correctly, asked : through Nathan. See 2Sa 7:2.

Tabernacle [σκηνωμα] . It was not a tabernacle or tent which David proposed to build, but a house. See 2Sa 7:2. Rev., rightly, habitation. Compare oikon, a house, ver. 47 and 2Ch 6:18.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.