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 [1] 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. [2] 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 color 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 in 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. [3] For we have already said, that Stephen's eyes were so lifted up by the power of the Spirit, [4] 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.

Footnotes

1 - "Scissuram," rent or opening.

2 - "Apertam veritatis lucem," the open light of truth.

3 - "Ut videri posset ab eo," that he might be seen by him.

4 - "Per fidem," through faith, omitted.

I see the heavens opened - A figurative expression, denoting that he was permitted to see "into" heaven, or to see what was there, as if the firmament was divided, and the eye was permitted to penetrate the eternal world. Compare Ezekiel 1:1.

And said, behold, I see the heavens opened,.... As they were at the baptism of Christ; see Gill on Matthew 3:16,
and the son of man standing at the right hand of God; he calls Jesus "the son of man"; a name by which he often called himself in his state of humiliation; and that though he was now glorified, it being the name of the Messiah in Psalm 80:17 as was well known to the Jews; and this Stephen said to show that God was on his side, and to let them know what honour was done him, what divine supports and comforts he had, and that he was an eyewitness of Jesus, and of his being alive, and in glory.

I see . . . the Son of man standing, &c.--This is the only time that our Lord is by human lips called THE SON OF MAN after His ascension (Revelation 1:13; Revelation 14:14 are not instances). And why here? Stephen, full of the Holy Ghost, speaking now not of himself at all (Acts 7:55), but entirely by the Spirit, is led to repeat the very words in which Jesus Himself, before this same council, had foretold His glorification (Matthew 26:64), assuring them that that exaltation of the SON OF MAN which they should hereafter witness to their dismay, was already begun and actual [ALFORD].

I see the Son of man standing - As if it were just ready to receive him. Otherwise he is said to sit at the right hand of God.