The Book of Acts
Lesson Number 26
TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).
---------- Lexicon and Bible Translation Codes with Identification -----------
LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon
DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.
STEPHEN’S DEFENSE, #1
“ 7:1 Then said the high priest, Are these things so? 2 And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran, 3 and said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall show thee. 4 Then came he out of the land of the Chaldaeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell. 5 And he gave him none inheritance in it, no, not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child. 6 And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years. 7 And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve me in this place. 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.” (Acts 7:1-8)
INTRODUCTION
Stephen has been falsely charged, and now appears before the Jewish council to be tried. He has been arraigned as one who has spoken against both God and Moses, thus disrupting the religious life of the community, and blaspheming God in the process. Blasphemy was a capital offence, as defined by the law of Moses. “And he that blasphemeth the name of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name of the LORD, shall be put to death” (Lev 24:16). This was based on one of the Ten Commandments: “Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain” (Ex 20:7). An actual example of the sentence being carried out by Divine direction is provided in Leviticus 24:11-24. There, the son of an Israelitish woman, whose husband was an Egyptian, fought with a man of Israel. In the process, the son “blasphemed the name of the Lord and cursed.” They incarcerated the boy, as Moses waited for a word from the Lord. God spoke to Moses, “Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him. And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin. And he that blasphemeth the name of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name of the LORD, shall be put to death” (Lev 24:14-16). Moses delivered the word to the people, “And the children of Israel did as the LORD commanded Moses” (Lev 24:23).
Furthermore, offenses worthy of death required more than one witness. One witness was not enough. As it is written, “At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death” (Deut 17:6).
CAPITAL OFFENSES
It might be profitable to briefly mention capital crimes, or crimes that were punishable by death. The Law was “the ministration of death” (2 Cor 3:7), as is confirmed in these laws. Deeds that incurred the death penalty included:
➪ Murder (Num 35:16-21; Lev 24:17).
➪ Adultery (Lev 20:10).
➪ Incest (Lev 20:11,12,14).
➪ Bestiality (Ex 22:19; Lev 20:15-16).
➪ Sodomy (Lev 20:13).
➪ Incontinence (Deut 22:21-24).
➪ Rape (Deut 22:25).
➪ Kidnapping (Ex 21:16; Deut 24:7).
➪ A priest’s daughter committing fornication (Lev 21:9).
➪ Witchcraft (Ex 22:18).
➪ Offering human sacrifice (Lev 20:2-5),
➪ Striking or cursing mother or father (Ex 21:15).
➪ Disobedience to parents (Deut 21:18-21).
➪ Blasphemy (Lev 24:11-23).
➪ Sabbath desecration (Ex 31:14-15; 35:2).
➪ Prophesying falsely, or propagating false doctrines (Deut 13:1-10).
➪ Anyone offering their children to the false God Molech (Lev 20:2)
➪ A man or woman with a familiar spirit, or who was a wizard (Lev 20:27).
➪ Sacrificing to false gods (Ex 22:20).
➪ Refusing to abide by the decision of the court (Deut 17:12).
AN OBSERVATION
Here are twenty offenses that were capital crimes, resulting in the death of the individual. Remember, that blasphemy was the same charge that was leveled against the Lord Jesus Himself (Mk 14:64), and that under the Law of Moses, this death was the punishment for the offense. This meant that two or three witnesses were required to validate the charges against Stephen.
In order to ensure that this requirement is met, some “men” – more than one – are bribed to bear false witness against Stephen. Before Stephen is brought before the council, these witnesses have stirred up the people with their lies, thereby stacking things in their favor.
The point to be seen is that none of the other capital offenses were charged against Stephen – even by false witnesses. His life was so exemplary that even his enemies knew charges of immorality could not be substantiated against him – not even by lying.
It ought to be noted that those who are in Christ Jesus have undergone a fundamental change. They are no longer what they once were. Their character has been so impacted that their loves and hates have been transformed, as well as their desires and ambitions. Some of the affirmations of this change are as follows.
➪ “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (2 Cor 5:17).
➪ “For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Eph 2:10).
➪ “And that ye put on the new man, which after God is created in righteousness and true holiness” (Eph 4:24).
➪ “For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light” (Eph 5:8).
➪ “And have put on the new man, which is renewed in knowledge after the image of Him that created him”(Col 3:10).
➪ “Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever” (1 Pet 1:23).
It is inconceivable that such language could be applied to a people who did not undergo a fundamental change. It is equally unimaginable that those who experienced such a change would show no evidence of it. The evidence of the change is the confirmation that it has, in fact, taken place. The lack of evidence throws the whole matter of identity with Christ into question. Thus those lacking satisfactory evidence of the work of God within are admonished, “Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?” (2 Cor 13:5).
Actually, no one lacking the evidence of real change should be in a place of prominence or responsibility within the church. That, of course, is precisely why the apostles told the early church to choose men who were “full of the Holy Spirit and wisdom” (Acts 6:3).The only possible way to substantiate the existence of those traits is by means of outward expression that can be perceived by others.
CONFIRMED IN STEPHEN
All of this is confirmed in the approach of the council to Stephen. It is obvious they knew gross immorality could be neither found nor successfully fabricated against this man of God. He was “blameless” – a quality that must be found in those holding prominent places in the body of Christ (1 Tim 3:2,10; Tit 1:6-7). In fact, this is the state in which all believers are to be found (1 Cor 1:8; Phil 2;15; 1 Thess 5:23; 2 Pet 3:14). Nothing is to be found in the people of God that promotes suspicion, or suggests they are no different than unregenerate men.
THE TRIAL PROCEEDS
Now, that the charges have been officially made, an opportunity will be given to Stephen to defend himself. His defense will testify to his character. It will also reveal how he thought about the workings of the Lord. His wisdom will glow brightly as he is able to correlate the history of the Jews with the present circumstance, and draw a telling conclusion. In this, we are witnessing a sanctified mind and mouth that bring glory to the Lord.
Remember, Stephen has been charged with speaking against both Moses and the Lord. His defense will be a magnificent refutation of those charges.
A KINGDOM MANNER
Scriptural accounts such as this reveal the manner in which God works among men. They confirm how He reveals Himself, and carries out His purpose. This is because the manner of His Kingdom permeates all of God’s dealings with men. That is why the Scriptures – all of them – are relevant to us. Men often fasten upon the experiences of men in Scriptural accounts, without giving due regard to what is made known of God and His Kingdom in those records. One of the chief reasons seeking first the Kingdom of God is so pertinent is that so much of its manner is revealed in inspired history. Some of the more evident things include the following.
➪ God’s hatred of sin (the world of Noah’s day, Sodom and Gomorrah,. Israel).
➪ The Divine manner of judging sin (Israel, Belshazzar, Herod. Ananias and Sapphira).
➪ The Lord’s inclination to those who have humble and contrite hearts (David, John).
➪ His longsuffering (David).
➪ God’s preference for mercy (Israel).
➪ How He allows sin to go on for a seemingly long time, then breaks forth against it when there is no repentance (The world of Noah’s day).
➪ How He can be turned against those with whom he has worked extensively (Israel).
➪ How the Lord honors faith (Abraham).
➪ How He can shape circumstances to favor those who trust in Him (Joseph).
➪ How He raises up wicked men through whom He obtains glory (Pharaoh and Nebuchadnezzar).
➪ His propensity to bless people upon the basis of another (Abraham, David, and now Jesus).
In addition to these, we are given to see several things regarding men. Here is a small sampling.
➪ The unimaginable capacity of men without faith to do wickedness.
➪ The invincibility of faith.
➪ The blinding effect of unbelief.
➪ The impact of the Gospel upon the hearts of men – both the believing and the unbelieving.
➪ How men speak who are filled with the Holy Spirit.
Scriptural history is not a series of accounts related to, and reflecting the impact of human culture. Rather, its purpose is for us to become familiar with the outworking of Divine purpose. You may be sure Scriptural records are not given to buttress the movements of men, but rather to instruct us more perfectly in the ways of the Lord. If we fail to see this, historical books like Genesis through Second Chronicles, Job, Esther, Nehemiah, Jonah, the Gospels, and the book of Acts, will soon become monotonous to us.
This is because they will not appear to have much to do with us. Because they are relating to us the experience of other people, the carnal mind soon tires of them, and comes to view them as relatively worthless. At the very best, the static religious mind will see them as something like spiritual museum pieces – epitaphs to those of the past.
The people of God must zealously avoid this tawdry view of things. Such a view is the result of the proliferation of the wisdom of the world within the professed church. It has now carved out rooms of considerable size for psychiatrists, dieticians, motivators, statisticians, and cunning administrators. In all of Divine history, God has never replied on the world’s wisdom to do His work – never!
The incident before us is a case in point. God will use a man full of the Holy Spirit, wisdom, faith, and spiritual power, to deliver His message to the religious leaders. Stephen will further make no attempt to covert them, but rather to convict them. Much will be revealed through all of this.
ARE THESE THINGS SO?
“ 7:1 Then said the high priest, Are these things so?” Other versions read, “Are these charges true?” NIV “Is this so?” RSV "Are these accusations true?" CJB “Is this true?” GWN “Is it even so?” TNT “Are these statements true?” WEYMOUTH“Do you so hold these [things]?” ALT “Are they telling the truth about you?” CEV “Tell me then if you thus hold these things?” LITV “Then do you so hold these things?” MKJV and “Is this statement true?” PHILLIPS
THE ORDAINED MINISTRY OF THE HIGH PRIEST
Like Jesus was, Stephen is now in court, and the high priest is presiding over it. In this we see that a marked deterioration had occurred in the office of the high priest. As ordained by God, this office had to do with the things relating to God and offerings for sin. Thus it is written, “For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. And by reason hereof he ought, as for the people, so also for himself, to offer for sins” (Heb 5:1-3).
When this office was put into place, the Lord told Moses the purpose of the high priest was “that he may minister unto Me in the priest’s office” (Ex 28:3). This statement is made no less than eight times in the instructions concerning the priests (Ex 28:1,3,4,41; 29:1; 30:30; 40:13,15).
The high priests were never intended to become involved in all the affairs of the people. Special judges were chosen for that purpose (Ex 21;6,22; 22:8,9; Num 25:5; Deut 1:15; 16:18; 19:18; 21:2; 15:1). When settling the differences among the people became too burdensome for Moses, the Lord instructed him to select seventy men who were “elders of the people” and bring them to the tabernacle. God then took “of the Spirit” which was upon Moses, and put it upon these men so they could “bear the burden of the people” with Moses (Num 11:16-17, 24-25). These men were not priests, for God never intended the priests to become involved in such matters, even though they were necessary. When offenders stood before priests and judges, it was the judges that inquired of the circumstances, not the priests (Deut 19:17-18).
We have no examples of a God-ordained high priest holding a court, or engaging in the judgment of the people. That was not included in the scope of his responsibility. His role was to represent the people before the Lord as he ministered unto the Lord.
THE DETERIORATION OF THE OFFICE
Now, however, the high priest has left off ministering unto the Lord, and is holding a court like the judges were to do. In fact, during this time the high priest, and the “chief priests” even had an army. The soldiers – “a great multitude” – that came to arrest Jesus in the garden were “from the chief priests and elders of the people” (Matt 26:17). The high priest, Caiaphas, also was dwelling in a “palace,” or mansion (for so the word “palace” means (Matt 26:3,57). It was also the high priest that examined Jesus (Matt 26:63-65). Already, the high priest has opposed Peter and John in a legal setting (Acts 4:6), did the same with the apostles, even incarcerating them (Acts 5:17,21,24,27). Now the high priest initiates an examination of Stephen, after he has been forcefully taken and brought before him.
THE DAYS ARE EVIL
Believers are solemnly admonished, “See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil. Wherefore be ye not unwise, but understanding what the will of the Lord is” (Eph 5:15-17). A major contribution to the wickedness of the days is that “evil men and seducers shall wax worse and worse, deceiving and being deceived” (2 Tim 3:13). Our situation is very similar to that of our text. Religious leaders have managed to carve out ,little empires for themselves. Like Caiaphas, they have palaces and large staffs, all of which are devoted to things other than the Kingdom of God.
It should not be difficult to see that when men do not live by faith, their religion inevitably deteriorates. By “religion,” I mean one’s piety, or the expression of ones spiritual persuasion. The word “religion” is used in this manner in Scripture (Acts 13:43; 26:5; Gal 1:13-14; James 1:26-27).
In our text, the high priest, occupying an office that was devoted to things “pertaining to God,” is now judging a man because he is contradicting their traditions, and adhering to Jesus Christ of Nazareth, whom they had summarily rejected.
ARE THESE THINGS SO?
Now, in an open court, the high priest asks Stephen if what the witnesses have testified against him is true. The events that follow will confirm that this was not an inquiry into the truth of the matter. It was a formal question, but not an honest one. Yet, even though ignoble motives drove this request, Stephen seizes the opportunity, taking the kingdom by violence.
Being filled with the Spirit, faith, wisdom, and power he turns the occasion to his advantage. He will so preach as to make known the counsels of the hearts of his listeners.
MEN, BRETHREN, AND FATHERS, HEARKEN
“ 2a And he said, Men, brethren, and fathers, hearken . . . ”
In his answer, Stephen will confirm that he is not an opponent of the Jews, set out to destroy the customs delivered to them by Moses – something with which he has been charged. He will also confirm that he was not preaching a Jesus that had been noted for doing these things (Acts 6:14). He will speak with respect, candidness, and an insight that was more characteristic of someone who was a caring father among them.
MEN, BRETHREN, AND FATHERS
“And he said, Men, brethren, and fathers . . .” Other versions read, “Brethren and fathers” NKJV “Hear me,” NASB “Brothers and fathers,” NIV “My brothers and fathers,” BBE “Ye men, brethren, and fathers,” DOUAY “Men, brethren, and our fathers,” MRD “My brothers, my fathers,” NJB “This was Stephen’s lengthy reply,” LIVING “Sirs - brethren and fathers,” WEYMOUTH “and “Men, brothers and fathers.” ALT
Although several translations do not use the three terms – “men, brethren, and fathers” – they are in all of the accepted Greek manuscripts, and thus ought to have been duly translated. One of the principles of sound interpretation is that none of the words spoken or written by Spirit-filled men are useless, or redundant, and mere space-fillers. Those are characteristics of rhetoric and oratory, but not of inspiration. It is necessary to make this observation because of what Jesus promised concerning speaking in His name. “But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you” (Matt 10:20).
Being filled with the Spirit, the words that now proceed out of Stephens mouth have been given to him from heaven. The Holy Spirit is speaking through him. As his words will confirm, however, he was not speaking as a mere robot, or channel. His understanding was woven into the fabric of his words. In other words, he was truly “a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work” (2 Tim 2:21).
Men
Stephen addresses the council as “men” – taken from the Greek word Andrej. The word means “men” in general, particularly as the offspring of Adam. This distinguishes them from angels and higher orders of created personalities. In the flesh, Stephen is speaking to them as his peers, not his superiors. In saying this, Stephen is also drawing attention away from his person to his words. It is something like Peter saying to Cornelius, “I myself also am a man” (Acts 10:36).
Brethren
He also speaks to them as fellow Israelites – offspring of Abraham, and of the nation to whom God has revealed Himself. In this he is confirming that he has not renounced his natural lineage, just as Paul did not renounce his when he said, “I also am an Israelite, of the seed of Abraham” (Rom 11:1). While he had “no confidence in the flesh” (Phil 3:3), he did acknowledge that the uniqueness of the Jewish people was owing to God’s deliberate choice of, and involvement with, them.
Fathers
Here Stephen spoke with respect for the “elders” among the council, who had a better understanding of the Scriptures, being more familiar with them. In doing this, he is summoning them to give the more attention to what he is saying. As he speaks, they should be able to see that the charges leveled against him are totally false.
In using these three terms, Stephen is handling the people gently. It is equivalent to “a soft answer” that is designed to “turn away wrath” (Prov 15:1). As he progresses through this speech, their hardheartedness will become more evident, and he will speak more sternly. However, he does not begin that way, but employs wisdom, so as to give every advantage to his hearers to perceive the truth of his words.
HEARKEN
“ . . . hearken . . . ” Other versions read, “listen,” NKJV “Hear me,” NASB “listen to me,” NIV “give hearing,” BBE “hear ye,” MRD “listen to what I have to say,” listen to me,” WEYMOUTH and “pay attention!” ALT
The word “hearken” is a strong one. First, it implies the ability to understand, and second, the necessity of doing so. The word used here has a lexical meaning of, “to attend to, consider what is being said . . . to understand, perceive the sense of what is being said,” THAYER “to pay attention to,” FRIBERG “to give a judicial hearing” (as in drawing a valid conclusion from what is said).” UBS
Thus Stephen summons his hearers to employ their hearts and minds and understand what he is saying. He is not speaking as an entertainer, or as one who displaying oratorical skills. There is a message in his words – they are not simply an historical review.
A Particularly Relevant Word
In a hedonistic society such as ours, this kind of exhortation is particularly in order. Whole generations have been cultured to be entertained by what they hear instead of gain an understanding – particularly when it comes to the “things of the Spirit of God” (Rom 8:5; 1 Cor 2:14). When the words appear to be too challenging for them, they simply dismiss them by saying they are too deep, or are not relevant, or that they are not yet ready to receive them. The number or church people who dismiss truth because it is not easily discerned is staggering. It has come to the point where the status quo in the professing church marvels that the Bible is discerned by anyone. Rather than being challenged to apprehend the truth, they assume that only a few especially gifted and wise people can do so.
But all of this is so much nonsense. Man has been created in the image of God, and consequently possesses a capacity to understand. Even though the Divine image has been marred, men are still responsible to employ the capability of understanding – to “hearken” – just as surely as the council in our text was obligated to do so. Salvation is an economy of knowledge, for within the New Covenant, which is the context of salvation, God says, “they shall all know Me.” In fact, that “knowledge” is the means through which we receive all things pertaining to life and godliness (2 Pet 1:3). Grace and peace, so sorely required by those en route to heaven, are also acquired “through the knowledge of God, and of Jesus our Lord” (2 Pet 1:2).
Stephen will therefore speak in such a way as to promote spiritual understanding and insight. Therefore he tells his listeners to “hearken,” listening carefully to what he says. He is not entertaining them but instructing them.
An Observation
Over the years, I have noticed a marked tendency in Christian preachers and teachers to avoid speaking to be understood. There is a very evident inclination toward entertaining the people and offering juvenile solutions to cursory difficulties. One senses that often such men really have nothing to say, and thus they preach to please and speak to entertain. This climate has invited everyone from economists and motivators, to psychologists and organizers into the Christian community.
Every person who speaks in the behalf of the Lord should make it an aim to advance the understanding of the people – to enable them to obtain a better grasp of the things of God, and to see the spiritual sense of it all. Sometimes, as in the case of Stephen, this involves calling upon the people to “hearken” – to listen intently to understand.
THE GOD OF GLORY APPEARED TO ABRAHAM
“ 2a The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran . . . ”
A review of the various speeches of Scriptural record will confirm the remarkable absence of elaborate introductions, or the employment of attention-getting verbal mechanisms. That is a tactic that is being taught to speakers today. It is an attempt to reach a distracted society, whose weakest point is their thought-life. I am not sure that such attempts are actually fruitful. The people to whom Stephen was speaking were, in a sense, distracted by hatred, prejudice, and an acute sense that Stephen was disrupting their whole manner of thought. Yet, Stephen employs three terms of identity – “Men, brethren, and fathers” – and one word of challenge – “hearken” – to commence his defense.
THE GOD OF GLORY
“The God of glory . . . ” Other versions read, “The God who reveals his glory,” GWN “That God of glory,” GENEVA “Our glorious God,” NLT “The glorious God,” LIVING “Our glorious God,” IE and “God Most Glorious.” WEYMOUTH
The employment of the article “the” is important: “the God.” This is the true God, totally unlike “the gods of Egypt” (Ex 12:12), “gods of silver . . . and of gold” (Ex 20:23), “the gods of these nations” (Deut 29:18), “the gods of the Amorites” (Josh 24:15), and “the gods of Syria” (Judges 10:6). There were “the gods of Edom” (2 Chron 25:20), “the gods of Damascus” (2 Chron 28:23), and “the gods of the earth” (Zeph 2:11). These were all “no gods” (2 Kgs 19:18; 2 Chron 13:9), “but were the works of men’s hands” (Isa 37:19). It can be said of them all, “They have mouths, but they speak not: eyes have they, but they see not: they have ears, but they hear not: noses have they, but they smell not; they have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat” (Psa 115:7).
By way of contrast, the true God is “the God of glory” – that is, the God of self-expression, revelation, and of manifestation. False gods are the creation of men, and thus have nothing to communicate. The true God is known because – and only because – He has made Himself known. He is “the God of glory.”
What Is Glory?
The glory of a thing is what can be seen, or perceived, of it. It is what makes the thing unique or discernible – what can be seen of it. Therefore, we read of “terrestrial” bodies having a differing “glory” from “celestial” bodies. As it is written, “There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory” (1 Cor 15:40-41). All of these bodies look different because they are different. They have unique properties that are made evident when they are seen.
Something that is itself glorious has qualities of its own that can be displayed, and thus perceived by others. These qualities can be observed when they are displayed, and lend themselves to a better understanding of the thing possessing the glory. In nature, something glorious is a sunrise, or a sunset. They have a nature of their own, and therefore can be studied, analyzed, and discerned.
With God, “glory” obtains a whole new dimension. With Him, the only “glory” that can be beheld is what He Himself makes known. If He does not reveal an aspect of Himself, it can never be known. Therefore, when we speak of the glory of God, we are speaking of something He has done – some aspect of His Person or purpose that He has deliberately made known. It is only when God in some way makes Himself known that an individual is aware of His presence. Thus, after he had dreamed of a ladder set up upon earth, whose top reached into heaven, Jacob awoke and confessed, “Surely the LORD is in this place; and I knew it not” (Gen 28:16). That dream, together with the words spoken by the Lord to Him during it, was a portion of Divine glory. It provided some insight to Jacob concerning God’s Person and purpose.
The expression “the God of glory” emphasizes that it is God’s nature to make Himself known. For example, even in the creation of the worlds He revealed some of His glory – “His eternal power and Godhead” (Rom 1:20). When He speaks, God is showing His glory. As it is written, “The voice of the LORD is upon the waters: the God of glory thundereth: the LORD is upon many waters. The voice of the LORD is powerful; the voice of the LORD is full of majesty” (Psa 29:3-4). In such things, He is making Himself known in what He accomplishes.
To put it another way, “glory” is not associated with mystery, but with revelation. It deals with what can be known of God, not what cannot be known. An approach to the Lord that mystifies what He does, and fails to promote profitable understanding, cannot possibly glorify God. Furthermore, the word “manifestation” has to do with understanding – when something is “made known” (Mk 4:22). A manifestation is not a mere appearance. For example, when Jesus turned water into wine, it is said that He “manifested forth His glory” (John 2:11). He was the better understood. Throughout the Gospels, Acts, and the epistles, the concept of manifestation always has to do with understanding (John 1:31; 3:21; 9:3; 14:21-22; 17:6; Acts 4:16; Rom 1:19; 3:21; 8:19;10:20; 16:26; 1 Cor 3:13; 4:5; 11:19; 12:7; 14:25; 15:27; 2 Cor 2:14; 4:2,10-11; 5:11; 11:6; Gal 5:19; Eph 5:13; Phil 1:13; Col 1:26; 4:4; 2 Thess 1:5; 1 Tim 3:16; 5:25; 2 Tim 1:10; 3:9; Tit 1:3; Heb 4:13; Heb 9:8; 1 Pet 1:20; 1 John 1:2; 2:19; 3:5;,8,10; 4:9; Rev 15:4).
The point here is that it is God’s nature to manifest Himself, or make Himself known. That manifestation is what constitutes His glory.
No other purported gods are on the initiative to make themselves known. They are always surrounded by secrecy, whereas “the God of glory” dwells in the light (1 Tim 6:16), so that the more men are exposed to Him, the more they know of Him. In fact, “God is light” – the epitome of revelation. Not only does He reveal Himself, but in His presence everything else is illuminated for what it really is.
Jewish history contains many revelations of Divine glory. Here are a few of them, well known to Stephen’s audience.
➪ “And in the morning, then ye shall see the glory of the LORD; for that he heareth your murmurings against the LORD: and what are we, that ye murmur against us?” (Ex 16:7).
➪ “And it came to pass, as Aaron spake unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud” (Ex 16:10).
➪ “And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the LORD appeared unto all the people” (Lev 9:23).
➪ “But all the congregation bade stone them with stones. And the glory of the LORD appeared in the tabernacle of the congregation before all the children of Israel” (Num 14:10).
➪ “And ye said, Behold, the LORD our God hath showed us his glory and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day that God doth talk with man, and he liveth”(Deut 5:24).
Now, after mentioning “the God of glory,” Stephen will recount what God revealed to Abraham, and how He was on the initiative to do so.
APPEARED TO OUR FATHER ABRAHAM
“ . . . appeared unto our father Abraham . . .” Other versions read, “appeared to our ancestor Abraham,” NRSV “came to our father Abraham,” BBE and “appeared to our forefather Abraham,” PHILLIPS
Notice how the God of glory “appeared,” or was made apparent. Remember, we are speaking of a God who is “invisible,” or cannot be perceived with any natural sense or aptitude (Col 1;15; 1 Tim 1:17; Heb 11:27). In fact, all of His qualities are “invisible” (Rom 1:20). That is, they are of a transcendent nature, so that men cannot behold them unless they are unveiled by the Lord Himself.
By saying God “appeared” unto Abraham, Stephen means that the patriarch, owing strictly to Divine initiative, became aware of the presence of the Lord. This was not the result of Abraham searching after God, God cannot be found “by searching” (Job 11:7). This inaccessible and indiscernible aspect of God is declared by the Psalmist: “Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known” (Psa 77:19). Even when God is within the proximity of men, they must still “seek the Lord, if haply they might feel after Him, and find Him, though He be not far from every one of us” (Acts 17:27). Here the word “haply” does not mean that, perchance, the seeker may stumble upon God through His research. It rather means God may very well make Himself known to the earnest seeker. In fact, it is God’s nature to do such a thing, for He is “the God of glory.”
The phrase “the Lord appeared” occurs nineteen times in the Old Covenant Scriptures. Those vouchsafed such Divine accommodations include Abraham, Isaac, Israel, Moses and Aaron, Samuel, Solomon, and David (Gen 12:7; 17:1; 18:1; 26:2,24; Ex 3:2;16:10; Lev 9:23; Num 14:10; 16:19,42; 20:6; Deut 31:15; 1 Sam 3:21; 1 Kgs 3:5; 9:2; 2 Chron 3:1; 7:12).
In all of these cases, and especially with Abraham, God initiated the contact. None of the revelations were the result of human inquiry – unless it be time the time when Moses asked, “Show me thy glory” (Ex 33:18). Even then, however, the request was driven by the revelation of Himself that God had already given (Ex 24-32). Comprehending something of the nature of God in that revelation, Moses concluded there was more to be known of Him. Therefore, knowing he could not determine such things through human analysis, He asked God to show him his “glory.” When God did reveal His glory to Moses, He actually defined His character more fully to Him (Ex 34:6-7).
When “the God of glory” appeared to Abraham, He made certain Divine determinations known to him. He did not offer prognostications like a diviner, but revealed what He Himself had determined, and would cause to come to pass.
What Stephen Is Doing
Stephen is providing an assessment of the children of Israel. In this he is confirming why they should have received the Messiah, and embraced the Gospel that proclaimed Him. He knew that the way of assessing a people is by tracing them back to their source. The human race, for example, can be traced back to Adam. That is reason enough to know their propensity is to sin, and that they require a Savior. The church is traceable back to Christ Jesus. That is reason enough to expect it to be holy, walking in the light and living by faith. Now Stephen will set the progenitor of the Jewish people before them, showing that they should have followed him and reflected his manners. The fact that they did not will confirm they have resisted the Holy Spirit.
WHEN HE WAS IN MESOPOTAMIA
“ . . . when he was in Mesopotamia, before he dwelt in Charran . . . ” Other versions read, “And he said, "when he was in Mesopotamia, before he dwelt in Haran,” NKJV “And he said, "he was in Mesopotamia, before he lived in Haran,” NASB “while he was still in Mesopotamia, before he lived in Haran,” NIV “when he was between the rivers, before he came to reside in Charran,” MRD “while he was in Mesopotamia, before he had settled in Haran,” NAB “while he was yet in Mesopotamia before he dwelt in Charran,” TNT “in Iraq before he moved to Syria,” LIVING and “in Mesopotamia. This happened before Abraham lived in Haran.” GW
Mesopotamia was designated as the land “between the rivers” – the rivers being the Tigris and Euphrates. The Euphrates river is mentioned twenty-one times in Scripture, and was the fourth branch, or tributary, of the “river that went out of Eden to water the garden” (Gen 2:14). This river formed one of the boundaries of the land God promised to Abraham and his descendants, the other boundary being “the river of Egypt,” which is the Nile river (Gen 15:18). “Tigris” is the Greek equivalent of the Hebrew “Hiddekel,” which was the third river branching off from the river flowing through Eden. It flowed “toward the east of Assyria” (Gen 2:14). Later versions read “Tigris.” NASB/NIV/NRSV The area between the rivers was unusually fertile.
The strange prophet Balaam was also from Mesopotamia (Deut 23:4). On one occasion, when God was angered with Israel, “He sold them into the hand of Chushanrishathaim king of Mesopotamia: and the children of Israel served Chushanrishathaim eight years” (Judges 3:8). On the day of Pentecost, there were devout Jews from Mesopotamia present when Peter preached (Acts 2:9).
Stephen says that God “appeared” to Abraham when he was in Mesopotamia. The Genesis record says Abraham was in “Ur of the Chaldees” (Gen 11:31). That period of time was prior to the area being called “Mesopotamia” (Gen 24:10). Stephen is pointing out what they already knew, that Abraham was in the place that was later called Mesopotamia. Ur of the Chaldees was a place within the larger region of Mesopotamia. The Chaldeans were the people with whom Nebuchadnezzar was identified (2 Kings 25:10-11). Today, Mesopotamia is called Iraq.
Before He Dwelt In Charran
The appearance of God to the patriarch Abraham took place “before he dwelt in Charran.” which is a form of the word Haran, as used in Genesis 11:12-32. Abraham moved there upon leaving Mesopotamia.
A Picture of Our Own Calling
The calling of Abraham was similar to our own calling. He was called out of one place to go to another. He was summoned from a foreign land to the land of promise, to be reached by Divine direction. He was made conscious of God and his will before he was blessed by him. Thus we see the Divine manner in dealing with humanity. He prepares men for involvement with himself.
GET THEE OUT OF THY COUNTRY, AND COME INTO THE LAND!
“ 3 . . . and said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall show thee.”
The call of God involves two things – leaving and entering; going from one place to another. This will be lived out in the experience of Abraham. We will also learn from this that the appearing of the Lord is the prelude to change. The Lord makes Himself known in order to bring something about that is of His own origin.
A Technicality
Stephen states that the Lord appeared to Abraham while he was in Mesopotamia, and before he came into Haran. The language of Genesis is very precise at this point. The text from which Stephen now quotes is found in Genesis 12:1-3. Following that record, the text says Abram departed out of Haran (Gen 12:4), which may seem as though he was in Haran when the Lord appeared to him, thus contradicting what Stephen says. However, Genesis 12:1 speaks in the past tense: “Now the Lord HAD said to Abram . . . ” That is, He had spoken to Abram prior to the time when he actually left Haran. Stephen therefore speaks with clarity and understanding, pinpointing that the time of the appearance was before he left Mesopotamia.
The Genesis record provides some additional details about Abraham while he was in Mesopotamia.
➪ Terah, in the lineage of Shem (Gen 11:11), begat three sons after he was seventy years of age: Abram, Nahor, and Haran (Gen 11:26).
➪ Abraham’s original name was “Abram,” which means “high father.” Later, after he had received the promise that he would be the father of many nations (Gen 17:5-6), his name was changed by God to “Abraham,” (which means “father of a multitude”): “Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee” (Gen 17:5).
➪ Abraham’s brother Haran died before his father while the clan remained in Mesopotamia, or Ur of the Chaldees (Gen 11:28).
➪ Abram took “Sarai” (which means “my princess”) as his wife while in their native land, and she was found to be barren, and therefore could have no child (Gen 11:29-30). Later, after the promise made to Abraham, God also changed her name to “Sarah” (which means “princess of the multitude”): “And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her” (Gen 17:15-16).
➪ We then read that Terah took Abram and his wife, and Lot, and left Ur to go to Canaan. Upon arriving in Haran, they settled there. “And Terah took Abram his son, and Lot the son of Haran his son's son, and Sarai his daughter in law, his son Abram's wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there” (Gen 11:31).
➪ We learn from Scripture that Terah was an idolater. This was revealed through Joshua. “And Joshua said unto all the people, Thus saith the LORD God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nachor: and they served other gods” (Josh 24:2).
When the call of God came to Abraham, it appears that was the incentive for Terah gathering the clan and heading for Canaan. The details of why Terah took Abram and Lot, with Sarai, and did not take Nahor Abram’s brother, are not provided. Later, we know that Isaac’s wife, Rebecca, was the daughter of Nahor (Gen 24:24), and was found in Mesopotamia (Gen 24:10). Furthermore, Rachel, who would be married to Jacob, was the daughter Laban, who was one of Nahor’s sons, and Rebecca’s brother (Gen 24:29; 29:29-30). She also was found in Haran (Gen 29:4).
Thus we see the providence of God at work in this whole matter, setting the stage for events that would take place years later.
GET THEE OUT
“ . . . and said unto him, Get thee out of thy country, and from thy kindred . . . ” Other versions read, “get out of your country and from your relatives,” NKJV “Depart from your country and your relatives,” NASB “Leave your country and your people,” NIV “Depart from your land and from your kindred,” RSV “Go out of your land, and away from your family,” BBE “Leave your land and your family,” CJB “Come out of thy country, and from thy kindred,” GENEVA “Go forth from your land and (from) your kinsfolk,” NAB “Leave your country, your kindred and your father's house,” NJB “Leave your native land and your relatives,” NLT and “leave his native land, to say good-bye to hisrelatives.”LIVING
Here was a two-fold command. Abraham was to leave the land in which he was living, and his kindred, or relatives, as well. He was to leave the environment and its associations. Some have speculated as to why Abraham’s relatives came with him. Why did he not leave them as he was told. First, the ones intended to be left – Nahor and his family – were left behind. Secondly, He did get out of the country, and eventually did leave all of his kindred. The fact that he did not leave them instantly does not mean he would not eventually move a way from them – which the record confirms he did.
Before men stand in criticism of Abraham, it is well to see how God viewed the situation. Later in Abraham’s life, God refers to the time he left Ur of the Chaldees, or Mesopotamia. After He had reaffirmed His promise to Abram, it is written, “And He said unto him, I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it” (Gen 15:7). God, therefore, considered Abram’s coming out to be His own doing, and not an act characterized by some form of disobedience. That is also how Stephen will view it, and it is comely that we do so as well.
The point of emphasis is that his kindred would not inherit the land of promise. The promise would be through Isaac and Jacob his own sons, and not his father or brothers. As a matter of fact, the Moabites and Ammonites, consistent enemies of Israel, were the descendants of the sons of Lot through his daughters (Gen 19:36-38) – and Lot was the son of Haran, Abraham’s brother. Of the whole family of Terah, therefore, only Abraham was intended to inherit the promised land. That is why he had to leave them.
INTO A LAND
“ . . . and come into the land which I shall show thee.” Other versions read, “and go to the land I will show you,” NIV “and come into the land to which I will be your guide,” BBE “to start out for a country that God would direct him to,” LIVING “Go to another country. I will show you where to go,” IE “and go into whatever land I point out to you,” WEYMOUTH “and come to Whatever country I may show you,” WILLIAMS and “and come into the land (region) that I will point out to you.” AMPLIFIED
The Significance of the Land
This “land” will become an important consideration throughout the Scriptures. Names ascribed to it are as follows.
➪ “The land of Canaan” (Gen 11:31; 17:8; 23:2).
➪ “The sanctuary” (Ex 15:17
➪ “The land of Israel” (1 Sam 13:19).
➪ “The land of the Hebrews” (Gen 40:15).
➪ “The land of the Jews” (Acts 10:39).
➪ “The land of promise” (Heb 11:9).
➪ “The holy land” (Zech 2:12).
➪ “The Lord’s land” (Hos 9:3).
➪ “Immanuel’s” land (Isa 8:8).
➪ “Beulah” (Isa 62:4).
➪ God referred to it as “My land” (2 Chron 7:20; Isa 14:25; Jer 2:7; 16:18; Ezek 36:5; 38:16; Joel 1:6; 3:2).
➪ Referring to the Lord, it is called “His land” (Deut 32:43; Job 37:13; Psa 10:16; Ezek 36:20; Joel 2:18; Zech 9:16).
This land was not merely a personal possession of Abraham. Rather, it was the place in which God would localize His works. Here is where He would culture a people to bring forth the Messiah. It is where the Messiah would be born, raised, minister, die, be raised from the dead, and from which He would ascend into heaven. It would also be a land for which His people would be accountable. They were not to pollute the land by learning the way of the heathen, lapsing into idolatry, or living in a state of moral and spiritual defilement. If they defiled the land, God said He would judge them for doing so (Lev 18:25,28; Num 35:33; Deut 21:23; 24:4; Jer 2:7; 3:9; Jer 16:18; Ezek 36:17). The heathen were to be driven out of this land (Ex 23:30,31; Num 22:6; 33:52; Deut 4:38; 9:4-5; Josh 17:12; ; 23:5). If the heathen were not driven out of the land, the Lord said they would become a source of vexation and stumbling (Num 33:55; Josh 23:13).
Abraham Had to Leave His homeland
Abraham, then, was required to leave his homeland and sever his ties with his family, yet had no idea where he was going. God simply told him “I will show thee” the land. The book of Hebrews makes a point of this: “By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went” (Heb 11:8).
Keep in mind that Abraham had come from an idolatrous background, and had extremely limited exposure to the true God. Many years later, it appears that Nahor was still worshiping another God, as we read of “the God of Nahor,” as well as “the God of their father,” Terah (Gen 31:53). These were the words of Laban to Jacob, but Jacob did not honor such a description of God, but rather “swear by the fear of his father Isaac” (Gen 31:54), thereby rejecting Laban’s oath, which represented the natural heritage of Abraham.
Yet, with only a single word from God, and that very limited, it was sufficient to move Abraham out of his homeland and away from his family to an unseen and unknown land.
It is apparent that a person does not require an abundance of revelation to believe and trust in the Lord. An extensive understanding is not required when there has been limited revelation, and yet there is enough understanding to compel thorough submission to the word of the Lord.
Among other things, we see in this that the Kingdom of God is not driven by an academic approach to the word of the Lord. Such an approach was not possible in this case. The carnal mind would reason adequate preparation could not be made if Abraham did not know where he was going, or how long it would take to get there. The flesh would respond that this was an unreasonable request, and that more needed to be understood concerning the whole matter. The carnal mind, however, is enmity against God, and is always wrong. Even during the spiritually primitive times of Abraham, he knew enough to subordinate any doubts that may have come to his mind. What possible excuse can be offered for men hesitating to obey the Lord during this time when the Sun of righteousness has risen, and we are standing in the greater glory of the New Covenant?
The Principle of Divine Guidance
The words “I will show thee” indicate the manner in which Divine guidance is realized. God did not provide Abraham with a map and a precisely designated place on the map. That is not the manner in which the Lord directs the steps of a man – by giving all of the answers up front, so to speak. To be sure, the Lord does direct His people. It is written, “He shall direct thy paths” (Psa 3:6). Again it is written, “the Lord directeth his steps” (Prov 16:9). And again, “as for the upright, He directeth his way” (Prov 21:29). The prophets also spoke of this direction: “I will direct all of his ways” (Isa 45:13), “I will direct their work in truth” (Isa 61:8), and “it is not in man that walketh to direct his steps” (Jer 10:23). The Lord is said to “lead” people (Isa 48:17), and to “order” their steps (Psa 37:23). But how does the Lord direct or lead the individual? What is the manner of that leading?
It was in the process of Abraham’s journey hat he was directed. When he left his homeland, the direction began. It is after we trust in the Lord and lean not to our own understanding that he directs our paths (Prov 3:5-6). It is the “upright” that are directed by God (Prov 21:29), and the “steps of a good man” that are “ordered” by Him (Psa 37:23). It is within the context of “righteousness” that heavenly guidance is realized (Isa 45:13). Those whose lives are directed in truth are those who are not displeasing Him in their conduct or manners (Isa 61:8).
It is necessary that the appointed journey be commenced before the direction will be given. Those who refuse to walk in the ways of the Lord forfeit the privilege of being directed by God. Oh, men may philosophize about this matter, and say that God in love has a plan for every life, and earnestly wants to lead them into it. But the truth of the matter is that all people, like Abraham, must cut loose from the domain in which they cannot remain! If God is going to direct a person’s path to heaven, it is imperative that they be on their way there – obviously disconnected from a world that is perishing.
Those who attempt to cling to their old ways, yet thinking they are on the way to the promised land, are only deceived. That would be like Abraham staying with his brother Nahor, who chose to live in Mesopotamia, all the while thinking God was going to give him an inheritance there. Today, people who glibly preach a health and wealth gospel are asking people to stay in Mesopotamia, promising that God is going to give them the inheritance there. There is no possible way to overstate the seriousness of such a perverted gospel. It causes people to never start out on the journey, entering the strait gate, and choosing the narrow way. That very circumstance means that Divine direction is shut off, for such leading only occurs when men have left the world and are walking on the “highway” that has been raised up for sojourners (Isa 35:8).
If Abraham, so far removed from the day of salvation, saw the necessity of moving toward the promised land instead of settling down in the present land, what possible justification can there be for neglecting to see that truth today? More light demands a greater and more extensive response!
ABRAHAM CAME OUT
“ 4a Then came he out of the land of the Chaldaeans, and dwelt in Charran . . . ” Other versions read, “Then he came out of the land of the Chaldeans and dwelt in Haran,” NKJV “Then he departed from the land of the Chaldeans, and settled in Haran,” NASB “So he left the land of the Chaldeans and settled in Haran,” NIV “So he left the land of the Chaldeans and lived in Haran, in Syria,” LIVING “Thereupon he left Chaldaea and settled in Haran,” WEYMOUTH “So he left the country of the Chaldeans and for a time made his home in Haran,” WILLIAMS and “That was how he came to leave the land of the Chaldeans and settle in Haran.” PHILLIPS
Here Stephen is given some additional insight concerning the exodus of Abraham from Mesopotamia. The Genesis record states that “Terah took Abram his son, and Lot the son of Haran his son's son, and Sarai his daughter in law, his son Abram's wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there” (Gen 11:31). For whatever reason Terah may have appeared to make this move, Stephen says it was really Abraham who “came out.” It is possible that Terah had some other motive. However, the promise was given to Abraham, not to Terah, and thus the whole matter is credited to him. If Terah did have some other motive, Abraham would have seen it as an open door to do what God had required of him.
We know that the move described in Genesis 11:31 is the one to which Stephen refers, for both records say trhe move resulted in the pilgrims settling down in Haran.
Some have the audacity to say that Abraham was disobedient at this point – that God had not told him to settle in Haran, but to go to the land to which God would direct him. In such a statement they betray their own carnality. They imagine that God had directed Abraham to move forward, but instead he settled down. As the text progresses, we will find how false such a view is, and how it reproaches both God and Abraham.
AN INTERESTING POINT
In leaving Ur of the Chaldees, Abraham was leaving the land in which Nebuchadnezzar would be raised up to chasten his own disobedient offspring. The twenty-fifth chapter of Second Kings records the plundering of Judah and the city of Jerusalem by Nebuchadnezzar, referring to “the Chaldees” seven times (2 Kgs 25:4,5,10, 13,24,25,26). Isaiah refers to the city of Babylon as the “beauty of the Chaldees” (Isa 13:19). He also states the land of the Chaldees was “founded” by an Assyrian (Isa 23:13). Long before that history, Abraham dwelt in that land.
WHEN HIS FATHER DIED, HE CAME INTO THIS LAND
“ 4a . . . and from thence, when his father was dead, He removed him into this land, wherein ye now dwell.”
Stephen is tracing the working of the Lord through Abraham, confirming that he is an Israelite indeed, and is not seeking to disrupt the people. He has stated that Abraham has left Ur of the Chaldees as commanded, and is now residing in Haran. Terah, his father, is with him and Sarai, as well as Lot, his nephew.
WHEN HIS FATHER WAS DEAD
“ . . . and from thence, when his father was dead . . . ” Other versions read, “and from there, when his father was dead,” NKJV “and from there, after his father died,” NASB “and from thence, after the death of his father,” YLT “until his father died,” LIVING and “After Abraham's father died.” IE
The record in Genesis reads, “And the days of Terah were two hundred and five years: and Terah died in Haran” (Gen 11:32). We do not know how old Terah was when the clan left Ur. We do know that his three sons, Abram, Nahor, and Haran were born after he was seventy years old. We also know that Abram was seventy-five years old when he left Haran. That means that 135 years passed between the birth of Terah’s three sons and the departure of Abraham from Haran. Although the details are not specified, this should confirm that we are speaking of a significant period of time the clan spent in Haran. According to Divine purpose, they were awaiting the death of Terah, who himself had no part in the promise. The rest of the verse will confirm that this was all by God’s intent.
HE REMOVED HIM INTO THIS LAND
“ . . . He removed him into this land, wherein ye now dwell.” Other versions read, “He moved him to this land in which you now dwell,” NKJV “God removed him into this country in which you are now living,” NASB “God sent him to this land where you are now living,” NIV “God had him move from there to this country in which you are now living,” NRSV “he was guided by God into this land, where you are living now,” BBE “God made him move to this land where you are living now,” CJB “God removed him into this land, wherein ye now dwell,” ERV “God brought him from thence into this land, wherein ye now dwell,” GENEVA “He made him migrate to this land where you now dwell,” NAB “Then God brought him here to the land where you now live,” NLT “Then God brought him here to the land of Israel,” LIVING “God caused him to remove into this country where you now live,” WEYMOUTH “[God] transferred him to this country in which you are now dwelling.” AMPLIFIED and “God moved him into this very land where you are living today.” PHILLIPS
God promised He would show Abram the land, directing him to it, and that is precisely what He is doing. In all of this, there is also the matter of timeliness, for all of this must allow for God’s predetermined timetable. Coming into the land of Canaan must be synchronized with the following events that will take place by Divine appointment.
➪ The destruction of Sodom and Gomorrah, with which Lot was associated.
➪ The birth of Joseph, youngest son of Jacob, who will become the ruler of Egypt.
➪ The selling of Joseph as a slave, which would bring him into Egypt at the proper time.
➪ Joseph arriving in Egypt at the time of Potiphar who would make him the head of his house.
➪ Joseph must be in Potiphar’s house while his wife was there, who would be the occasion of him going into prison, from which he would be exalted.
➪ Joseph had to be in prison at the same time as Pharaoh’s butler and baker, who would inform Pharaoh of Joseph’s ability to interpret dreams.
➪ The coming of seven years of plenty, and seven years of famine, that would pave the way for Joseph’s exaltation.
➪ Consideration must be given to the time Israel would be oppressed by the Egyptians, after a Pharaoh arose who had no regard for Joseph.
➪ There was also the deliverance of Israel from Egypt that would take place on the fourteenth day of the month of Abib, around B.C. 1500.
It is apparent that a person does not require an abundance of revelation to believe and trust in the Lord. An extensive understanding is not required when there has been limited revelation, and yet there is enough understanding to compel thorough submission to the word of the Lord.
It is apparent that a person does not require an abundance of revelation to believe and trust in the Lord. An extensive understanding is not required when there has been limited revelation, and yet there is enough understanding to compel thorough submission to the word of the Lord.
ABRAHAM CAME INTO THE LAND
Stephen affirms that God moved Abraham “into the land,” thus confirming that he finally arrived there. The exact distance to the land is not known, nor whether the route was straight there. Judging from the map, it was several hundred miles – probably a minimum of three hundred. Genesis 12:5 gives the account of their arrival: “And Abram took Sarai his wife, and Lot his brother's son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came” (Gen 12:5).
At that time, Abraham passed through the land, as though surveying it. We are told that “the Canaanite was in the land” (Gen 12:6). We are also told “there was a famine in the land” at that time (Ex 12:10). Years later, when Isaac was in the land, there was also a famine there (Gen 26:1). Years after that, when Jacob was in the land, there was yet another famine (Gen 42:1-5). For a long time, the land did not seem to be a good place to live.
GOD DID NOT GIVE ABRAHAM ANY INHERITANCE IN THE LAND
“ 5a And He gave him none inheritance in it, no, not so much as to set his foot on . . . ”
Here again we are exposed to the ways of the Lord. They are not like the ways of men, and do not at all conform to human standards. Those who view the Scriptures with a carnal mind will be in a constant state of confusion.
In the original promise given to Abram, there was no mention of God giving Abram the land to which he was journeying. At that time, the Lord promised, “And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: and I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed” (Gen 12:2-3). At that time, the Lord promised Abram the following.
➪ God would make a great nation of Abram.
➪ He would make his name great.
➪ Abram would be a blessing.
➪ Those who blessed Abram would be blessed, and those who cursed him would be cursed.