Acts 7:8

7:8 the covenant of circumcision: See Gen 17:9-14; see also “Circumcision in the New Testament” Theme Note.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 7:8. Καὶ οὕτως, and so) after the covenant of circumcision had been given. For Ishmael had been born previously. Οὕτως, so, including the idea of time, as πῶς, “How [was it then reckoned,” includes the idea, At what time? as the answer shows, which see], Rom 4:10.—πατριάρχας, patriarchs) A magnificent appellation from the LXX. transl.

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

Act_7:8. Διαθήκην περιτομῆς] 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.

ἔδωκεν] inasmuch as God proposed and laid on Abraham the conclusion of the covenant.

οὕτως] 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.

καὶ ὁ Ἰσαὰκ τ. Ἰακώβ] namely, ἐγέννησε κ. περιέτ. τ. ἡμ. τ. ὀγδ.

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 7:8 . διαθήκην , fœdus (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,” συνθήκη , is very rare in LXX (though used by the later translators, Aquila, Sym., Theod., for בְּרִית , but see also Ramsay, Expositor , ii., pp. 322, 323 (1898)). But the word διαθ . 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 ( συνθήκη ). 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 διαθήκη 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 διαθήκη 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).

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

the covenant of circumcision--that is, the covenant of which circumcision was the token.

and so--that is, according to the terms of this covenant, on which Paul reasons (Gal. 3:1-26).

the twelve patriarchs--so called as the founders of the twelve tribes of Israel.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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] και ουτως, 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.

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

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 4th chapter to the Romans, (Romans 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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. Paul’s argument in Gal_3:17; (2) that, though part of a provisional, not of a permanent, system, it came from God’s 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.

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

8. the covenant of circumcision] Given the year before Isaac was born (Gen_17:21).

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.

And he gave him the covenant of circumcision,.... Or the covenant, of which circumcision was a sign or token, Gen 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 Gen 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.

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

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"}

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.

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.

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

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)

===============================

[BIBLIOGRAPHY]

Testamentum, Greek: ten diatheken. See Hebrews ix. 16.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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 Isaac’s 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.

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

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 πατηρ, father, and αρχη, 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.

8. Joy—Not merely wonder and perplexity at mere prodigies, but joy, as at a divine and blessed salvation.

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

Jacob the twelve for Jacob begat the twelve, A.V. He gave him the covenant of circumcision, subsequently to the gift of the land by promise. The argument suggested is apparently the same as St. Paul"s in Rom_4:10-17.

Vers. 8-19. Israel and Egypt: Divine providence.

The connection of the people of God with the land of Egypt is profoundly interesting, and suggests valuable lessons for all time. We are reminded by the text of

I THE UNDULATORY CHARACTER OF OUR HUMAN LIFE. This in the eventful experiences of Joseph (vers. 9, 10). First rejoicing in his father"s peculiar favor, then sold into Egyptian slavery, then rising to a position of trust in the house of his master, then cast into prison, then raised to the premiership; up on the height of comfort, down into the depth of misfortune, up again on the crest of honor, then down again into the trough of shame, etc. So with Israel the man and Israel the people (vers. 11-19). The patriarch at first in a position of relief and advantage, then in one of distress and disadvantage; the nation falling into the dark gulf of bitter bondage until raised up "with a strong hand and stretched out arm into liberty. Thus is it with men and with nations. With none does the course of things prove to be a straight line, either of ascent or of descent. It is always undulatory. Light and shadow, sweetness and bitterness, hope and fear, joy and sorrow, alternate from the cradle to the grave.

II THE OVERRULING PROVIDENCE OF GOD. How clearly Joseph felt that his distresses had been overruled by the Divine hand, we know. (Gen_50:20) We can also see how the descent into Egypt and even the long slavery in that land of bondage were a discipline which wrought ultimate good, of the most solid and enduring kind, to Israel. By the sufferings which they endured together in those broiling brickfields, under those cruel taskmasters, and to which in happier times their sons looked back with such intense emotion; by the marvelous deliverances which they experienced together in the land of the enemy and in the "great and terrible wilderness," and of which their descendants sang with such reverence and such rapture; by these common sufferings and common mercies they were welded together as a nation, they became rich in those national memories which are a people"s strength, they became a country for which, through many a succeeding century, patriots would cheerfully risk all their hopes and proudly lay down their lives. We learn these lessons.

1. Be prepared for coming changes in circumstance. No man has a right to feel secure in anything but in a wise and holy character, in that which makes him ready for any event that may happen. At any hour human prosperity may pass into adversity, joy into sorrow, honor into shame; or at any hour straitness may be exchanged for abundance, lowliness for elevation, gloom for gladness. We all urgently need the fixed principles, the rest in God, the attachment to things eternal and Divine, the heritage in the heavenly future, which will keep us calm in the most agitating vicissitudes of earthly fortune.

2. Trust God when things are at their worst. In the first days of Egyptian slavery, and still more in Potiphar"s prison, things must have looked dark indeed to Joseph. "But God was with him" (vers. 9, 10). It was a terrible time, too, for the children of Israel when the king which knew not Joseph" dealt subtly with and, evil entreated them, slaying their young children at their birth (vers. 18, 19); but God saw their affliction (vers. 34, 35; Exo_3:7) and was preparing to send the deliverer in due time. And to the upright in any scene of disappointment and distress there will arise light in the darkness". (Psa_112:4) Trust and wait; the longest and severest storm will pass, and the sun shine again on the waters of life.

3. Realize that God has large and long purposes in view. Jacob died far off from the promised land, but his bones were to rest there in due course, and there his children were to have a goodly heritage. It matters little what happens to us as individuals; enough if we are taking a humble share in working out his great and beneficent designs. C.

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

And so he begat Isaac - After the covenant was given, of which circumcision was the seal. Gen. xvii, 10.

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

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.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

See notes on verse 5

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.

8. And he gave him the covenant of circumcision. After his call and the promise of Christ. See Gen. 17:1–14. The covenant of Christ was for all; circumcision for the Jews.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

8. διαθήκην περιτομῆς, the covenant of circumcision. This was given the year before Isaac was born (Gen 17:21).

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.

8.] On the institution of circumcision, it is called a διαθήκη, Gen 17:10, and the immediate promise of that covenant was δώσω σοι κ. τῷ σπέρματί σου μετά σε τὴν γῆν ἣν παροικεῖς, πᾶσαν τὴν γῆν Χαναὰν εἰς κατάσχεσιν αἰώνιον· καὶ ἔσομαι αὐτοῖς εἰς θεόν, id. ver. 8.

οὕτως, thus, ‘in this new covenant state;’—or, ‘in fulfilment of the promise of seed implied in the above words.’ In this word οὕτως lies hid the germ of the subsequent teaching of the Holy Spirit by St. Paul, Gal_3.

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

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.

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