John Calvin Commentary Acts 7:56

"and said, Behold, I see the heavens opened, and the Son of Man standing on the right hand of God." — Acts 7:56 (ASV)

Behold, I see the heavens. God intended not only to provide privately for His servant, but also to distress and torment His enemies, as Stephen courageously triumphs over them when he affirms plainly that he saw a miracle. And here a question may be raised: how were the heavens opened?

For my own part, I think that nothing was changed in the nature of the heavens, but that Stephen was granted a new keenness of sight, which pierced through all hindrances, even to the invisible glory of the kingdom of heaven. For even if we grant that some division or parting was made in heaven, yet the human eye could never reach so far.

Again, Stephen alone saw the glory of God. For that spectacle was not only hidden 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. Therefore, he says that the heavens are opened to him in this respect, because nothing keeps him from beholding the glory of God.

From this it follows that the miracle was not performed in heaven, but in his eyes. Therefore, there is no reason why we should dispute at length about any natural vision, because it is certain that Christ appeared to him not in some natural manner, but in a new and unique way. And I ask you: what color was the glory of God, that it could be seen naturally with physical eyes? Therefore, we must imagine nothing in this vision except what is divine.

Moreover, it is worth noting that the glory of God did not appear to Stephen wholly as it was, but according to human capacity. For that infinitude cannot be comprehended by the measure of any creature.

The Son of man standing. He sees Christ reigning in that flesh in which He was abased, so that indeed the victory consisted in this one thing.

Therefore, it is not superfluous that Christ appears to him, and for this reason he also calls Him the Son of man, as if he were to say, 'I see that man whom you thought you had completely extinguished by death, now enjoying the government of heaven; therefore, gnash your teeth as much as you please: there is no reason why I should fear to fight for Him even to blood, who will not only defend His own cause, but my salvation also.'

Nevertheless, a question may be raised here: why did he see Him standing, when He is said elsewhere to sit? Augustine, as he is sometimes more subtle than necessary, says, "that He sits as a judge, and that He stood then as an advocate." For my own part, I think that though these expressions are different, yet they both signify one thing.

For neither sitting nor standing indicates how the body of Christ was positioned; rather, this refers to His power and kingdom. For where shall we erect a throne for Him, that He may sit at the right hand of God the Father, since God fills all things in such a way that we ought to imagine no place for His right hand?

Therefore, the entire passage 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 has all power given to Him, that He may reign in His Father’s place in that flesh in which He was humbled, and that He may be next to Him.

And although this power is spread throughout heaven and earth, yet some men wrongly imagine that Christ is everywhere in His human nature. For, though He is contained in a certain place, yet that does not at all hinder Him from showing forth His power throughout all the world.

Therefore, if we desire to feel Him present by the working of His grace, we must seek Him in heaven, as He revealed Himself to Stephen there.

Also, some men ridiculously affirm from this passage that He drew near to Stephen so that Stephen might see Him. For we have already said that Stephen’s eyes were so lifted up by the power of the Spirit that no distance of place could hinder it.

I confess, indeed, that speaking properly—that is, philosophically—there is no place above the heavens. But this is sufficient for me: it is perverse folly to place Christ anywhere else except in heaven, and above the elements of the world.