Acts 7:43 Commentaries: ‘YOU ALSO TOOK ALONG THE TABERNACLE OF MOLOCH AND THE STAR OF THE GOD ROMPHA, THE IMAGES WHICH YOU MADE TO WORSHIP. I ALSO WILL REMOVE YOU BEYOND BABYLON.’
Acts 7:43 Commentaries: 'YOU ALSO TOOK ALONG THE TABERNACLE OF MOLOCH AND THE STAR OF THE GOD ROMPHA, THE IMAGES WHICH YOU MADE TO WORSHIP. I ALSO WILL REMOVE YOU BEYOND BABYLON.'Bible > Commentaries > Acts 7:43◄ Acts 7:43 ►Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.Jump to: Alford • Barnes • Bengel • Benson • BI • Calvin • Cambridge • Chrysostom • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Exp Grk • Gaebelein • GSB • Gill • Gray • Guzik • Haydock • Hastings • Homiletics • ICC • JFB • Kelly • King • Lange • MacLaren • MHC • MHCW • Meyer • Parker • PNT • Poole • Pulpit • Sermon • SCO • TTB • VWS • WES • TSKEXPOSITORY (ENGLISH BIBLE)Ellicott's Commentary for English Readers(43) Ye took up the tabernacle of Moloch.—The verb implies the up-lifting of the tabernacle of Moloch, in the same manner as the ark was borne (Exodus 25:14; 1Kings 2:26), as a sacred ensign in the march of the Israelites. The Hebrew word for “tabernacle” (Siccuth) is an unusual one, and may have been used as a proper name; the word rendered “Moloch,” being descriptive, Siccuth your king. The prohibition of the distinctive rite of Moloch worship in Leviticus 18:21; Leviticus 20:2, is, perhaps, in favour of the common rendering. In spite of this prohibition, however, it reappeared continually under the kings, both of Judah (2Kings 16:3; 2Kings 23:10; Jeremiah 7:31; Jeremiah 32:35) and Israel (2Kings 17:17; Ezekiel 23:37).And the star of your god Remphan.—Remphan appears to have been understood by the LXX. translators as an equivalent for the Hebrew “Chiun,” which is supposed by many scholars to be identified with the planet Saturn, of which “Ræphan” (the LXX. form of the name) was the Coptic or Egyptian name. There is no adequate proof, however, that the planet was so known, and the Hebrew may bear the meaning of the pedestal of your images. As to “star,” however, there is no question, and this was enough for Stephen’s purpose, as proving the worship of the host of heaven.I will carry you away beyond Babylon.—Both the Hebrew and the LXX. give “Damascus”; and we are left to choose between an intentional variation, to emphasise the actual fulfilment of the words as surpassing what the prophet had foretold, or an inaccuracy naturally incident to a quotation from memory. One section of the speech, that which accumulates proof that Israel, had been all along a rebellious people. seems to end here. The next deals with the charge that Stephen had spoken blasphemous words against the Temple.Matthew Henry's Concise Commentary7:42-50 Stephen upbraids the Jews with the idolatry of their fathers, to which God gave them up as a punishment for their early forsaking him. It was no dishonour, but an honour to God, that the tabernacle gave way to the temple; so it is now, that the earthly temple gives way to the spiritual one; and so it will be when, at last, the spiritual shall give way to the eternal one. The whole world is God's temple, in which he is every where present, and fills it with his glory; what occasion has he then for a temple to manifest himself in? And these things show his eternal power and Godhead. But as heaven is his throne, and the earth his footstool, so none of our services can profit Him who made all things. Next to the human nature of Christ, the broken and spiritual heart is his most valued temple.Barnes' Notes on the BibleYea, ye took up - That is, you bore, or you carried with you, for purposes of idolatrous worship.The tabernacle - This word properly means a "tent"; but it is also applied to the small tent or house in which was contained the image of the god; the shrine, box, or tent in which the idol was placed. It is customary for idolatrous nations to bear their idols about with them, enclosed in cases or boxes of various sizes, usually very small, as their idols are commonly small. Probably they were made in the shape of small "temples" or tabernacles; and such appear to have been the "silver shrines" for Diana, made at Ephesus, Acts 19:24. These shrines, or images, were borne with them as a species of amulet, charm, or talisman to defend them from evil. Such images the Jews seem to have carried with them.Moloch - This word comes from the Hebrew word signifying "king." This was a god of the Ammonites, to whom human sacrifices were offered. Moses in several places forbids the Israelites, under penalty of death, to dedicate their children to Moloch, by making them pass through the fire, Leviticus 18:21; Leviticus 20:2-5. There is great probability that the Hebrews were addicted to the worship of this deity after they entered the land of Canaan. Solomon built a temple to Moloch on the Mount of Olives 1 Kings 11:7; and Manasseh made his son pass through the fire in honor of this idol, 2 Kings 21:3, 2 Kings 21:6. The image of this idol was made of brass, and his arms extended so as to embrace anyone; and when they offered children to him, they heated the statue, and when it was burning hot, they placed the child in his arms, where it was soon destroyed by heat. It is not certain what this god was supposed to represent. Some suppose it was in honor of the planet Saturn; others, the sun; others, Mercury, Venus, etc. What particular god it was is not material. It was the most cutting reproof that could be made to the Jews, that their fathers had been guilty of worshipping this idol.And the star - The Hebrew in this place is, "Chiun your images, the star of your god." The expression used here leads us to suppose that this was a star which was worshipped, but what star it is not easy to ascertain; nor is it easy to determine why it is called both "Chiun" and "Remphan." Stephen quotes from the Septuagint translation. In that translation the word "Chiun" is rendered by the word "Raiphan," or "Rephan," easily changed into "Remphan." Why the authors of that version adopted this is not known. It was probably, however, from one of two causes:(1) Either because the word "Chiun" in Hebrew meant the same as "Remphan" in the language of Egypt, where the translation was made; or,(2) Because the "object" of worship called "Chiun" in Hebrew was called "Remphan" in the language of Egypt. It is generally agreed that the object of their worship was the planet "Saturn," or "Mars," both of which planets were worshipped as gods of evil influence. In Arabic, the word "Chevan" denotes the planet Saturn. Probably "Rephan," or "Remphan," is the Coptic name for the same planet, and the Septuagint adopted this because that translation was made in Egypt, where the Coptic language was spoken.Figures which ye made - Images of the god which they made. See the article "Chiun" in Robinson's Calmet.And I will carry you away ... - This is simply expressing in few words what is stated at greater length in Amos 5:27. In Hebrew it is "Damascus"; but this evidently denotes the Eastern region, in which also Babylon was situated. Jamieson-Fausset-Brown Bible Commentary43. Yea, ye took up the tabernacle of Molech, &c.—Two kinds of idolatry are charged upon the Israelites: that of the golden calf and that of the heavenly bodies; Molech and Remphan being deities, representing apparently the divine powers ascribed to nature, under different aspects.carry you beyond Babylon—the well-known region of the captivity of Judah; while "Damascus" is used by the prophet (Am 5:27), whither the ten tribes were carried.Matthew Poole's Commentary Took up the tabernacle, on their shoulders, as they did the ark. Of Moloch; the idol of the children of Ammon, which the Israelites were especially forbidden to worship, Leviticus 18:21 20:2 yet they did ordinarily worship him, 2 Chronicles 28:3 Jeremiah 7:31 and there was a high place built by Solomon for him, 1 Kings 11:7. The tabernacle of Moloch was either a chest or press in which that idol was put, or the chapels into which the worshippers of Moloch were admitted, according to the quality of the offering which they brought. Which of the planets they intended to honour hereby, whether the sun, or Mars, or Saturn, it matters not so much; any of these, or any other of their gods, might be called Moloch, taking the word appellatively. Remphan, in the place here cited, is called by the prophet, Chiun; which is one and the same idol in both places, the prophet calling it by its name then in use; and St. Stephen, like unto the name the Septuagint had called it by: whether Saturn was intended by this, as some think, or Hercules, as others, it is not our present business to inquire. Figures; images and representatives of the hosts of heaven, or of the planets. Beyond Babylon; the prophet Amos saith, beyond Damascus, Amos 5:27: here St. Stephen does not contradict the prophet, for they who were carried away beyond Babylon must needs be carried away beyond Damascus, as the ten captive tribes were, unto whom this was threatened. Gill's Exposition of the Entire BibleYea, ye took up the tabernacle of Mo,.... Sometimes called Molech, and sometimes Milcorn; it was the god of the Ammonites, and the same with Baal: the one signifies king, and the other lord; and was, no doubt, the same with the Apis or Serapis of the Egyptians, and the calf of the Israelites. Frequent mention is made of giving seed to Molech, and causing the children to pass through fire to him. The account the Jews give of this image, and of the barbarous worship of it, is this (f): "though all idolatrous places were in Jerusalem, Molech was without Jerusalem; and it was made an hollow image, placed within seven chancels or chapels; and whoever offered fine flour, they opened to him the first; if turtle doves or two young pigeons, they opened the second; if a lamb, they opened the third; if a ram, they opened the fourth; if a calf, they opened the fifth; if an ox, they opened the sixth; but whoever offered his son, they opened the seventh: his face was a calf's, and his hands were stretched out, as a man opens his hands to receive any thing from his friend; and they make him hot with fire, and the priests take the infant and put it into the hands of Molech, and the infant expires: and wherefore is it called Topher and Hinnom? Tophet, because they make a noise with drums, that its father may not hear the voice of the child, and have compassion on it, and return to it; and Hinnom, because the child roars, and the voice of its roaring ascends.'' Others give a milder account of this matter, and say, that the service was after this manner (g); that "the father delivered his son to the priests, who made two large fires, and caused the son to pass on his feet between the two fires,'' so that it was only a sort of a lustration or purification by fire; but the former account, which makes the child to be sacrificed, and put to death, seems best to agree with the scriptural one. Now this idol was included in chancels or chapels, as in the account given, or in shrines, in tabernacles, or portable temples, which might be taken up and carried; and such an one is here mentioned: by which is meant, not the tabernacle of the Lord made by Bezaleel; as if the sense was, that the idolatrous Israelites, though not openly, yet secretly, and in their hearts worshipped Mo, as if he was included in the tabernacle; so that to take it up means no other, than in the heart to worship, and to consider him as if he had been shut up and carried in that tabernacle; nor is it to be thought that they publicly took up, and carried a tabernacle, in which was the image of Mo, during their forty years' travels in the wilderness; for whatever they might do the few days they worshipped the golden calf, which is possible, it cannot be received, that Moses, who was so severe against idolatry, would ever have connived at such a practice: this therefore must have reference to after times, when they sacrificed their children to him, and took up and carried his image in little shrines and tabernacles. And the star of your god Remphan. The Alexandrian copy reads "Raiphan"; some copies read "Raphan"; and so the Arabic version; others "Rephan"; the Syriac version reads "Rephon"; and the Ethiopic version "Rephom". Giants, with the Hebrews, were called "Rephaim"; and so Mo, who is here meant, is called "Rephan", and with an epenthesis "Remphan", because of his gigantic form; which some have concluded from the massy crown on his head, which, with the precious stones, weighed a talent of gold, which David took from thence, 2 Samuel 12:30 for not the then reigning king of the Ammonites, but Molech, or Milchom, their idol, is meant: this is generally thought to be the same with Chiun in Amos; but it does not stand in a place to answer to that; besides, that should not be left untranslated, it not being a proper name of an idol, but signifies a type or form; and the whole may be rendered thus, "but ye have borne the tabernacle of your king, and the type, or form of your images, the star of your god"; which version agrees with Stephens's, who, from the Septuagint, adds the name of this their king, and their god Rephan, or Remphan. Drusius conjectures, that this is a fault of the Scribes writing Rephan for Cephan, or that the Septuagint interpreters mistook the letter for and instead of Cevan read Revan; and Chiun is indeed, by Kimchi and Aben Ezra (h), said to be the same with Chevan, which, in the Ishmaelitish and Persian languages, signifies Saturn; and so does Rephan in the Egyptian language: and it is further to be observed, that the Egyptians had a king called Remphis, the same with Apis; and this may be the reason why the Septuagint interpreters, who interpreted for Ptolomy, king of Egypt, put Rephan, which Stephen calls Remphan, instead of Chiun, which they were better acquainted with, since they both signify the same deity, and the same star; and which also was the star of the Israelites, called by them because supposed to have the government of the sabbath day, and therefore fitly called the "star of your god". Upon the whole, Mo, Chiun, Rephan, or Remphan, and Remphis, all are the same with the Serapis of the Egyptians, and the calf of the Israelites; and which idolatry was introduced on account of Joseph, who interpreted the dream of Pharaoh's kine, and provided for the Egyptians in the years of plenty against the years of famine, and was worshipped under the ox with a bushel on his head; figures which ye made to worship them; in Amos it is said, "which you made for yourselves": meaning both the image and the tabernacle in which it was, which they made for their own use, to worship their deity in and by: and I will carry you beyond Babylon; in Amos it is beyond Damascus, and so some copies read here, which was in Babylon; and explains the sense of the prophet more fully, that they should not only be carried for their idolatry beyond Damascus, and into the furthermost parts of Babylon, but beyond it, even into the cities of the Medea, Halah, and Habor, by the river Gozan; and here is no contradiction: how far beyond Damascus, the prophet does not say; and if they were carried beyond Babylon, they must be carried beyond Damascus, and so the words of the prophet were fulfilled; and Stephen living after the fulfilment of the prophecy, by which it appeared that they were carried into Media, could say how far they were carried; wherefore the Jew (i) has no reason to cavil at Stephen, as if he misrepresented the words of the prophet, and related things otherwise than they were; and so Kimchi interprets it, far beyond Damascus; and particularly mentions Halah and Habor, cities in Media, where the ten tribes were carried. (f) R. David Kimchi in 2 Kings 23.10. (g) Jarchi & Ben Melech in Leviticus 18.23. Kimchi in Sepher Shorash. rad. (h) In Amos v. 25. (i) R. Isaac Chizzuk Emuna, par. 2. c. 64. p. 451. Geneva Study BibleYea, ye {q} took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.(q) You took it upon your shoulders and carried it.EXEGETICAL (ORIGINAL LANGUAGES)Meyer's NT CommentaryActs 7:43. Καὶ … προσκυνεῖν αὐτοῖς] is the answer which God Himself gives to His question, and in which καί joins on to the negation implied in the preceding clause: No, this ye have not done, and instead of it ye have taken up (from the earth, in order to carry it in procession from one encampment to another) the tent (סִכּוּת, the portable tent-temple) of Moloch.τοῦ Μολόχ] so according to the LXX. The Hebrew has מַלְכְּכֶם (of your king, i.e. your idol). The LXX. puts instead of this the name of the idol, either as explanatory or more probably as following another reading (מִלְכֹּם, comp. LXX. 2 Kings 23:13). ὁ Μολόχ, Hebrew הַמֹּלֶךְ (Rex), called also מִלְכֹּם and מַלְכָּם, was an idol of the Ammonites, to whom children were offered, and to whom afterwards even the Israelites[208] sacrificed children (Leviticus 18:21; Leviticus 20:2; 1 Kings 11:7; 2 Kings 23:10; Jeremiah 7:31). His brazen image was, according to Rabbinical tradition (comp. the description, agreeing in the main, of the image of Kronos in Diod. Sic. xx. 14), especially according to Jarchi on Jeremiah 7:31, hollow, heated from below, with the head of an ox and outstretched arms, into which the children were laid, whose cries were stifled by the sacrificing priests with the beating of drums. The question whether Moloch corresponds to Kronos or Saturn, or is to be regarded as the god of the sun (Theophylact, Spencer, Deyling, and others, including Heinrichs, Kuinoel, Olshausen, Münter, Creuzer), is settled for our passage to this extent, that, as here by Moloch and Rephan two different divinities from the host of heaven must be meant, and Rephan corresponds to Kronos, the view of Moloch as god of the sun receives thereby a confirmation, however closely the mythological idea of Kronos was originally related to the notion of a solar deity (comp. Preller, Griech. Mythol. I. p. 42 f.), and consequently also to that of Moloch. See, moreover, for Moloch as god of the sun, Müller in Herzog’s Encykl. IX. p. 716 f.καὶ τὸ ἄστρον τοῦ θεοῦ ὑμ. Ῥεφάν] and the star (star-image) of your (alleged) god Rephan, i.e. the star made the symbol of your god Rephan. Ῥεφάν is the Coptic name of Saturn, as Kircher (Lingua Aeg. restituta, p. 49, 527) has proved from the great Egyptian Scala. The ancient Arabs, Phoenicians, and Egyptians gave divine honours to the planet Saturn; and in particular the Arabic name of this star, كيوان, corresponds entirely to the Hebrew form כִּיּוּן (see Winer, Realw. II. p. 387, and generally Müller in Herzog’s Encykl. xii. p. 738), which the LXX. translators[209] have expressed by Rephan, the Coptic name of Saturn known to them. See Movers, Phönicier, I. p. 289 f., Müller, l.c.We may add, that there is no account in the Pentateuch of the worship of Moloch and Rephan in the desert; yet the former is forbidden in Leviticus 18:21; Leviticus 20:2; Deuteronomy 18:10. It is probable, however, that from this very fact arose a tradition, which the LXX. followed in Amos, l.c.τοὺς τύπους] apposition to τὴν σκην. τ. Μολ. κ. τ. ἄστρ. τ. θεοῦ ὑμ. Ῥεφ. It includes a reference to the tent of Moloch, in so far as the image of the idol was to be found in it and was carried along with it. For examples in which the context gives to τύπος the definite sense of idol, see Kypke, ii. p. 38, and from Philo, Loesner, p. 192.ἘΠΈΚΕΙΝΑ] beyond Babylon. Only here in the N. T., but often in classic writers.Βαβυλ.] LXX.: Δαμασκοῦ (so also the Hebrew). An extension in accordance with history, as similar modifications were indulged in by the Rabbins; see Lightfoot, p. 75.[208] Whether the children were burned alive, or first put to death, might seem doubtful from such passages as Ezekiel 20:26; Ezekiel 20:31. But the burning alive must be assumed according to the notices preserved concerning the Ca… truncated (17,931 more characters in archive)