Spiritual Blindness and Spiritual Sight
he gazed intently into heaven and saw the glory of God, and Jesus standing at the right hand of God; and he said, “Behold, I see the heavens opened up and the Son of Man standing at the right hand of God.” But they cried out with a loud voice, and covered their ears, and they rushed upon him with one impulse. (7:55b–57)
A Spirit-filled believer keeps “seeking the things above, where Christ is, seated at the right hand of God” (Col. 3:1). In the midst of his circumstances, Stephen gazed intently into heaven. He was looking for Jesus (cf. 1:10, 11), and he did not look in vain. He saw the glory of God, and Jesus standing at the right hand of God. Stephen was one of the few in Scripture blessed with a glimpse into heaven, along with Isaiah (Isa. 6:1–3), Ezekiel (Ezek. 1:26–28), Paul (2 Cor. 12:2–4), and John (Rev. 4:1ff.). God opened Stephen’s eyes to see the blazing Shekinah glory that revealed the presence of God the Father, with Jesus standing at His right hand. To him was granted the privilege of being the first to see Jesus (before Paul and John) in His glorified state after His ascension.
Elsewhere in the New Testament, Jesus is described as being seated at the right hand of God (Matt. 22:44; 24:46; Luke 22:69; Acts 2:34; Eph. 1:20; Col. 3:1; Heb. 1:3; 8:1; 10:11–12; 12:2). He is seated in terms of His redemptive work, which is forever completed (Heb. 10:12). Stephen sees Jesus standing to show His concern for him. He also stands to welcome Stephen into heaven.
So enthralled was Stephen with his beatific vision that he burst out, Behold, I see the heavens opened up and the Son of Man standing at the right hand of God. For the Sanhedrin, such a statement was the last straw, their tolerance for this blasphemer was exhausted. Stephen’s use of the phrase Son of Man may have been the sharpest dagger, because it took them back to the trial of another prisoner. Like Stephen, Jesus was accused of blasphemy by false witnesses, yet He kept silent. Finally, in frustration, the high priest demanded that He speak: “ ‘I adjure You by the living God, that You tell us whether You are the Christ, the Son of God.’ Jesus said to him, ‘You have said it yourself; nevertheless I tell you, hereafter you shall see the Son of Man sitting at the right hand of Power, and coming on the clouds of heaven’ ” (Matt. 26:63–64). For that so-called blasphemy of claiming to be the Son of God and Son of Man who would sit on God’s right hand, they had executed Jesus. Stephen’s vision and words describing who he saw throws that claim Jesus made right back in their faces. Jesus claimed He would be at the right hand of God; Stephen now asserts that He is there! They must either execute Stephen too or admit they were wrong when they had Jesus murdered.
The Sanhedrin chose to silence the truth by killing Stephen. Crying out with a loud voice, they covered their ears (so as not to hear any further blasphemy) and rushed upon Stephen with one impulse. Thus did they prove true the Lord Jesus Christ’s description of them as “blind guides of the blind” (Matt. 15:14; cf. Matt. 23:16, 24). They continued in the sorry tradition of their fathers by rejecting yet another of God’s messengers to them. And having rejected and killed the Messiah, it is not surprising that they reject and kill one of His most faithful heralds.
Luke’s choice of hormaō (rushed) vividly portrays the Sanhedrin’s fury. It is the word used to describe the mad rush of the herd of demon-possessed swine into the Sea of Galilee (Mark 5:13; Matt. 8:32). It is also used in Acts 19:29 to describe the frenzied mob that rushed into the theater at Ephesus. To put it in terms of modern English vernacular, they lost it. Casting aside dignity and propriety, the highest court in Israel was reduced to a howling, murderous mob.[1]
55–56 While his hearers gave vent to their annoyance, Stephen remained calm, fully controlled as before by the Spirit of God, when suddenly, as he kept his gaze fixed upward, a vision of the glory of God met his inward eye. Much more real to him in that moment than the angry gestures and cries of those around him was the presence of Jesus at God’s right hand. “Look!” he exclaimed. “I see the heavens parted and the Son of Man standing at God’s right hand.”
Not many years before, another prisoner had stood at the bar before the same court, charged with almost the same offenses as Stephen. But when the hostile evidence broke down, the high priest adjured the prisoner to tell the court plainly if he was indeed the Messiah, the Son of God. Had he said “Yes” and no more, it is not clear that he could have been convicted of a capital offense. “Messiah” was not his chosen self-designation, but if the question was put to him like that, he could not say “No.” He went on, however, to reframe his answer in words of his own choosing: “you will see the Son of Man sitting at the right hand of the Almighty, and coming with the clouds of heaven” (Mark 14:62). No more was required: Jesus was found guilty of blasphemy and judged to be worthy of death. Now Stephen in the same place was making the same claim on Jesus’ behalf as Jesus had made for himself: he was claiming, in fact, that those words of Jesus, far from being false and blasphemous, were words of sober truth which had received their vindication and fulfilment from God. Unless the judges were prepared to admit that their former decision was tragically mistaken, they had no option but to find Stephen guilty of blasphemy as well.
This is the only New Testament occurrence of the phrase “the Son of Man” outside the Gospels. Apart from this instance, it is found only on the lips of Jesus. It has its Old Testament roots in Dan. 7:13–14, where a human figure (“one like a son of man,” in the literal rendering of the Aramaic) is seen coming to the enthroned Ancient of Days “with the clouds of heaven” to receive universal dominion from him. The un-Greek idiom “the Son of Man” (more literally “the son of the man”) means “the ‘one like a son of man’ ” who is to receive world dominion, but since it was not in current use as a technical term, Jesus could and did employ it freely of himself and fill it with whatever meaning he chose. The background in Dan. 7:13–27 links the “one like a son of man” closely with “the saints of the Most High,” whom the New Testament identifies with Jesus’ disciples and their converts.
Jesus’ reply to the high priest’s question combines Daniel’s description of the “one like a son of man” coming with the clouds of heaven and the oracle of Ps. 110:1 in which the king of Israel is invited by Yahweh to sit at his right hand. This oracle underlies the description of Stephen’s present vision. But Stephen sees the Son of Man not sitting but standing at God’s right hand. Is there any significance in this change of verb?
Some commentators have thought not; C. H. Dodd, for example, remarks that the verb to stand “has commonly the sense ‘to be situated’, without any necessary implication of an upright attitude.” But in allusions to the oracle of Ps. 110:1 the participle “sitting” is so constant that this exception calls for an explanation. Various explanations have been offered. “He had not yet taken definitely his seat,” says William Kelly, “but was still giving the Jews a final opportunity. Would they reject the testimony to Him gone on high indeed, but as a sign waiting if peradventure they might repent and He might be sent to bring in the times of refreshing here below?” But from Luke’s point of view this was no “final opportunity” for the Jews; they continue to receive further opportunities to the very end of his narrative.109
More plausibly, Jesus has been pictured as rising up from the throne of God to greet his proto-martyr; J. A. Bengel, who takes this view, quotes to the same effect from the sixth-century Christian poet Arator. Others have understood Stephen to foresee the glory of Christ’s advent: “Christ rises in preparation for his Parousia,” says Huw Pari Owen.111 A refinement of this interpretation is proposed by C. K. Barrett: Jesus is indeed standing because “he is about to come,” but Luke believed that “the death of each Christian would be marked by what we may term a private and personal parousia of the Son of man.”
Most probably Stephen’s words should be taken closely along with Jesus’ promise: “everyone who acknowledges me before men, the Son of Man also will acknowledge before the angels of God” (Luke 12:8; in Matt. 10:33 “the Son of Man” is replaced by “I”). That is to say, Jesus stands up as witness or advocate in Stephen’s defense. Stephen appeals from the adverse judgment of the earthly court, and “in the heavenly court … this member of the Son of Man community is already being vindicated by the head of that community—the Son of Man par excellence (C. F. D. Moule). If, at the moment when he was about to begin testifying before the Sanhedrin, Stephen had some foreview of this beatific vision, no wonder his face shone like an angel’s (6:15).
Did Stephen’s vision of the Son of Man involve an appreciation of his exercising world dominion? According to William Manson, “Stephen grasped and asserted the more-than-Jewish-Messianic sense in which the office and significance of Jesus in religious history were to be understood.… Whereas the Jewish nationalists were holding to the permanence of their national historical privilege, and even the ‘Hebrew’ Christians gathered round the Apostles were, with all their new Messianic faith, idealising the sacred institutions of the past, ‘continuing stedfastly in the temple’, ‘going up to the temple at the hour of prayer’ which was also the hour of the sacrificial service, sheltering under the eaves of the Holy Place, Stephen saw that the Messiah was on the throne of the universe.”
This may be a just assessment of Stephen’s thought, but nothing like certainty on this is attainable. Manson’s interpretation is part of his case for seeing Stephen as the antecursor of the writer to the Hebrews. What may be said with some confidence is that Luke treats the ministry of Stephen as an introduction to the Gentile mission, in which Christ’s claim to world dominion began to be vindicated. The vindication of his sovereign claim by the Gentile mission appears again as the theme of James’s speech at the Council of Jerusalem (15:14–18).
In short, the presence of the Son of Man at God’s right hand meant that for his people a way of access to God had been opened up more immediate and heart-satisfying than the temple could provide. It meant that the hour of fulfilment had struck, and that the age of particularism had come to an end. The sovereignty of the Son of Man was to embrace all nations and races without distinction: under his sway there is no place for an institution which gives religious privileges to one group in preference to others.[2]
7:55–56 / But Stephen seems no longer to have been aware of those who sat in judgment of him. Looking up into heaven (see 1:11 for the direction and 3:4 for the look) he saw the glory of God, and Jesus standing at the right hand of God (v. 55). Luke says that Stephen was full of the Holy Spirit (v. 55), meaning that this vision was not simply the result of a momentary inspiration, but the climax of a life lived in the Spirit (see note on 2:4 and disc. on 4:8 and 6:3). He was characteristically a man “full of the Holy Spirit.” It was to the Spirit, therefore, that he owed his theological insights (see disc. on 6:12–14), and now by the same Spirit—for this is the implication of the passage before us—those insights took on definite shape in his mind’s eye. Look! he cried, I see … [Jesus as] the Son of Man—the celestial figure of Daniel 7:13ff. (see disc. on 6:12ff.)—standing at the right hand of God (v. 56). But why standing? Elsewhere Jesus is represented as sitting (cf., e.g., 2:34; Mark 16:19; Heb. 1:3, 13). The thought may be that he had risen to receive Stephen into heaven or to plead his case in the heavenly court, as though two trials were in progress: this one, conducted by the Sanhedrin, and another, which alone would determine Stephen’s fate (cf. Matt. 10:28). Jesus had promised, “Whoever acknowledges me before men, the Son of Man will also acknowledge him before the angels of God” (Luke 12:8). But Jesus’ reference had been to the final judgment, and in line with this, C. K. Barrett has suggested that this was for Stephen a glimpse of the Parousia (see disc. on 1:10f.). “Only dying Stephen was in a position to see the coming Son of Man. It was at the ‘last day,’ in the hour of death, that the Son of Man would be seen” (“Stephen,” p. 36). There is a difficulty with this in that Christian death is usually thought of in terms of going to Jesus, not of Jesus coming to meet the Christian. On the other hand, the Son of Man terminology is frequently found in the Gospels in connection with teaching about the Parousia. Barrett, therefore, may well be right. Apart from the Gospels, and indeed, apart from the word of Jesus himself, this is the only place in the New Testament where he is called Son of Man, though there may be a hint of the title in 17:31 (Rev. 1:13 has an allusion to Dan. 7:13). It was certainly not part of Luke’s vocabulary.[3]
7:55–56 But Stephen, full of the Holy Spirit, looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God. Stephen, filled with the Holy Spirit, sees the Son of Man standing at the right hand of God. This vision of God’s glory carefully balances with the glory of God at the beginning of the speech in 7:2 and marks it off as a unit. Stephen’s vision confirms his point that God dwells not in temples made by human hands but in heaven. It also reveals that “worship of the God of glory from now on includes worship of Jesus standing beside him as risen lord, the vindicated Son of Man, fulfilling the vision of Daniel” (cf. Dan. 7:13–14).[4]
56. Behold, I see the heavens. God meant not only privately to provide for his servant, but also to wring and torment his enemies; as Stephen doth courageously triumph over them, when he affirmeth plainly that he saw a miracle. And here may a question be moved, how the heavens were opened? For mine own part, I think that there was nothing changed in the nature of the heavens; but that Stephen had new quickness of sight granted him, which pierced through all lets, even unto the invisible glory of the kingdom of heaven. For admit we grant that there was some division or parting made in heaven, yet man’s eye could never reach so far. Again, Stephen alone did see the glory of God. For that spectacle was not only hid from the wicked, who stood in the same place, but they were also so blinded within themselves, that they did not see the manifest truth.3 Therefore, he saith that the heavens are opened to him in this respect, because nothing keepeth him from beholding the glory of God. Whereupon it followeth that the miracle was not wrought in heaven, but in his eyes. Wherefore, there is no cause why we should dispute long about any natural vision; because it is certain that Christ appeared unto him not after some natural manner, but after a new and singular sort. And I pray you of what colour was the glory of God, that it could be seen naturally with the eyes of the flesh? Therefore, we must imagine nothing in this vision but that which is divine. Moreover, this is worth the noting, that the glory of God appeared not unto Stephen wholly as it was, but according to man’s capacity. For that infiniteness cannot be comprehended with the measure of any creature.
The Son of man standing. He seeth Christ, reigning in that flesh wherein he was abased; so that in very deed the victory did consist in this one thing. Therefore, it is not superfluous in that Christ appeareth unto him, and for this cause doth he also call him the Son of man, as if he should say, I see that man whom ye thought ye had quite extinguished by death enjoying the government of heaven; therefore, gnash with your teeth as much as you list: there is no cause why I should fear to fight for him even unto blood, who shall not only defend his own cause, but my salvation also. Notwithstanding, here may a question be moved, why he saw him standing, who is said elsewhere to sit? Augustine, as he is sometimes more subtle than needs, saith, “that he sitteth as a judge, that he stood then as an advocate.” For mine own part, I think that though these speeches be diverse, yet they signify both one thing. For neither sitting, nor yet standing, noteth out how the body of Christ was framed; but this is referred unto his power and kingdom. For where shall we erect him a throne, that he may sit at the right hand of God the Father, seeing God doth fill all things in such sort, that we ought to imagine no place for his right hand?
Therefore, the whole text is a metaphor, when Christ is said to sit or stand at the right hand of God the Father, and the plain meaning is this, that Christ hath all power given him, that he may reign in his. Father’s stead in that flesh wherein he was humbled, and that he may be next him. And although this power be spread abroad through heaven and earth, yet some men imagine amiss that Christ is every where in his human nature. For, though he be contained in a certain place, yet that hindereth no whit but that he may and doth show forth his power throughout all the world. Therefore, if we be desirous to feel him present by the working of his grace, we must seek him in heaven; as he revealed himself unto Stephen there. Also, some men do affirm ridiculously out of this place, that he drew near unto Stephen that he might see him. For we have already said, that Stephen’s eyes were so lifted up by the power of the Spirit,2 that no distance of place could hinder the same. I confess, indeed, that speaking properly, that is, philosophically, there is no place above the heavens. But this is sufficient for me, that it is perverse doting to place Christ any where else save only in heaven, and above the elements of the world.[5]
55–56. Although Stephen was a man full of the Spirit (6:5) he experienced a special filling with the Spirit which enabled him to enjoy a heavenly vision. Gazing upwards into heaven (here conceived spatially as lying up above the sky) he was able to see the glory that hides God from view and the figure of Jesus standing at the right hand of God. He cried out that he could see the heavens opened, and the Son of man. The picture is reminiscent of the baptism of Jesus, when the opened heavens were also a sign of revelation from God. The description of Jesus as the Son of man is unusual outside the Gospels; this title is found almost exclusively on the lips of Jesus himself and was scarcely used in the church as a confessional title. The point must be that Stephen sees Jesus in his role as the Son of man; he sees him as the One who suffered and was vindicated by God (Luke 9:22), i.e. as a pattern to be followed by Christian martyrs, but also as the One who will vindicate in God’s presence those who are not ashamed of Jesus and acknowledge their allegiance to him before men (Luke 12:8). This probably explains why the Son of man was seen to be standing, rather than sitting at God’s right hand (2:34). He is standing as advocate to plead Stephen’s cause before God and to welcome him into God’s presence. It has been suggested that what Stephen receives is a kind of proleptic vision of the parousia or second advent of Jesus; the individual Christian finds that Christ comes to him in the moment of his death.29 In any case, what is significant is that the dying Stephen is welcomed into the presence of Jesus; the implication is that, as Jesus was raised from the dead, so too his followers will be.[6]
55. But Stephen was full of the Holy Spirit and looked intently into heaven. He saw the glory of God and Jesus standing at the right hand of God. 56. He said, “Look, I see heaven open and the Son of man standing at the right hand of God.”
Observe these points:
- Faith. Amid the storm lashing the hall of the Sanhedrin, Stephen appears to be an island of serenity. Once again Luke reports that Stephen is full of the Holy Spirit (see 6:5, 10), who now causes him to look heaven-ward. Incidentally, Luke employs the same words for the phrase to look intently into heaven as he used to describe the apostles looking toward the sky at the time Jesus ascended (1:10).
Stephen is permitted to see God’s glory, not in a vision, but in reality. At the beginning of the trial Stephen’s face had a heavenly glow like the face of an angel (6:15). At the conclusion of the trial he sees God’s glory. Although Scripture asserts that no one is able to see God and live, God’s glory has often been revealed to man (compare Ps. 63:2; Isa. 6:1; John 12:41).
In addition to observing God’s glory, Stephen sees Jesus standing, not sitting, at the right hand of God. We do not need to make much of the possible difference between standing and sitting. The standing position possibly denotes that Jesus is welcoming Stephen to heaven (see 1 Kings 2:19). The expression “at the right hand of God” refers to the highest honor given to Jesus at the time of his ascension.
Stephen’s trial resembles that of Jesus. When Jesus stood trial before the Sanhedrin, the high priest asked him whether he was the Son of God. Jesus answered in the affirmative and added that his audience would see “the Son of man sitting at the right hand of power and coming on the clouds of heaven” (Matt. 26:64; see also Heb. 1:3, 13).
- Fulfillment. “Look, I see heaven open and the Son of man standing at the right hand of God.” Stephen is inviting his audience to look up to heaven and see Jesus in person at his place of honor. He calls Jesus “the Son of man,” which is the title Jesus used exclusively for himself to reveal that he fulfilled the messianic prophecy that speaks about the rule of the Son of man (Dan. 7:13–14). According to the Gospel accounts, people never refer to or address Jesus by that name. Stephen’s remark is the exception to that practice. Why does he use this title? Because Stephen fully recognizes that Jesus as the Son of man has fulfilled the messianic prophecy (Dan. 7:13–14) and has been given all authority, power, and dominion in both heaven and earth (Matt. 28:18)
- Effect. The effect of Stephen’s invitation to look into heaven is not one of wonder and reverential fear on the part of the Sanhedrists but one of anger and hate. The Jews regard Stephen’s words as blasphemy. Just as the high priest at Jesus’ trial tore his priestly garments and cried out, “He has blasphemed” (Matt. 26:65), so the members of the Sanhedrin deem Stephen to have blasphemed the name of God. In view of their Hebrew creed, “Hear, O Israel! the Lord is our God, the Lord is one!” (Deut. 6:4), Stephen no longer teaches monotheism. When Stephen says that he sees Jesus standing next to God, they hear him say that Jesus is God. Therefore, Stephen is a blasphemer.
In conformity with the law of Moses, anyone who blasphemes the name of God must be put to death; the members of the assembly must throw stones at him so that he dies (Lev. 24:16). In short, the members of Israel’s supreme court say that the charges of blasphemy, which the Hellenistic Jews have brought against Stephen, are proven to be true now that Stephen claims that Jesus is God.
- Heaven. Where is heaven? If we visualize Stephen standing in the hall of the Sanhedrin, he would not have been able to look up into the sky. The text gives no indication that the meeting had moved outdoors at this point. How do we explain the appearance of Jesus to Stephen? God opened Stephen’s eyes so that he could see heaven and gave him the ability to view heaven as if it were in proximity to Stephen. Somewhat of a parallel is Paul’s conversion experience on the way to Damascus. Paul heard Jesus’ voice but his companions heard only sound (9:7; also compare 2 Kings 6:17). Heaven, then, is up and around us in a dimension that we are unable to see. When God opens the eyes of believers, as some Christians experience on their deathbed, he permits them to look into heaven.[7]
[1] MacArthur, J. F., Jr. (1994). Acts (Vol. 1, pp. 222–223). Chicago: Moody Press.
[2] Bruce, F. F. (1988). The Book of the Acts (pp. 154–157). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.
[3] Williams, D. J. (2011). Acts (p. 146). Grand Rapids, MI: Baker Books.
[4] Garland, D. E. (2017). Acts. (M. L. Strauss & J. H. Walton, Eds.) (p. 76). Grand Rapids, MI: Baker Books: A Division of Baker Publishing Group.
[5] Calvin, J., & Beveridge, H. (2010). Commentary upon the Acts of the Apostles (Vol. 1, pp. 314–316). Bellingham, WA: Logos Bible Software.
[6] Marshall, I. H. (1980). Acts: an introduction and commentary (Vol. 5, pp. 157–158). Downers Grove, IL: InterVarsity Press.
[7] Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of the Acts of the Apostles (Vol. 17, pp. 278–279). Grand Rapids: Baker Book House.