Acts 7:8

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.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(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 Galatians 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 Acts 2:29. Here it is applied to the sons of Jacob, as being, each of them, the founder of a patria, or family.

Matthew Henry's Concise Commentary

7:1-16 Stephen was charged as a blasphemer of God, and an apostate from the church; therefore he shows that he is a son of Abraham, and values himself on it. The slow steps by which the promise made to Abraham advanced toward performance, plainly show that it had a spiritual meaning, and that the land intended was the heavenly. God owned Joseph in his troubles, and was with him by the power of his Spirit, both on his own mind by giving him comfort, and on those he was concerned with, by giving him favour in their eyes. Stephen reminds the Jews of their mean beginning as a check to priding themselves in the glories of that nation. Likewise of the wickedness of the patriarchs of their tribes, in envying their brother Joseph; and the same spirit was still working in them toward Christ and his ministers. The faith of the patriarchs, in desiring to be buried in the land of Canaan, plainly showed they had regard to the heavenly country. It is well to recur to the first rise of usages, or sentiments, which have been perverted. Would we know the nature and effects of justifying faith, we should study the character of the father of the faithful. His calling shows the power and freeness of Divine grace, and the nature of conversion. Here also we see that outward forms and distinctions are as nothing, compared with separation from the world, and devotedness to God.

Barnes' Notes on the Bible

And he gave him - That is, God appointed or commanded this, Genesis 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 Genesis 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:

(1) A "command," which man is not at liberty to reject, as he would be if it were a literal covenant; and,

(2) 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 Acts 2:29.

Jamieson-Fausset-Brown Bible Commentary

8. 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 (Ga 3:1-26).

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

Matthew Poole's Commentary

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 Matthew 1:1,2, &c., and the history of it in Genesis.

Gill's Exposition of the Entire Bible

And he gave him the covenant of circumcision,.... Or the covenant, of which circumcision was a sign or token, Genesis 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 Genesis 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 Malachi 3.1.((i) Shemot Rabba, sect. 1. fol. 90. 1.

Geneva Study Bible

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.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

Acts 7:8. Διαθήκην περιτομῆς] a covenant completed by means of circumcision, Genesis 17:10. Comp. on Romans 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 Ephesians 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.

Expositor's Greek Testament

Acts 7:8. διαθήκην, fœdus (Grimm, Blass), the same word is used in LXX, Genesis 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 Galatians 3:15 and Hebrews 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 (Luke 1:72, Acts 3:25 d. dispositionis; and here d. has dispositionem, also in Romans 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 Acts 9:16; Lightfoot on Galatians 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).

Cambridge Bible for Schools and Colleges

8. the covenant of circumcision] Given the year before Isaac was born (Genesis 17:21).

Bengel's Gnomen

Acts 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], Romans 4:10.—πατριάρχας, patriarchs) A magnificent appellation from the LXX. transl.

Pulpit Commentary

Verse 8. - 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 Romans 4:10-17. Acts 7:8

Vincent's Word Studies

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.