Gen 12:1, Act 7:2-3 | Barnes

Genesis 12:1

Acts 7:2-3

Verse 2. Men, brethren, and fathers. These were the usual titles by which the sanhedrim was addressed. In all this Stephen was perfectly respectful, and showed that he was disposed to render due honour to the institutions of the nation.

The God of glory. This is a Hebrew form of expression denoting the glorious God. It properly denotes his majesty, or splendour, or magnificence; and the word glory is often applied to the splendid appearances in which God has manifested himself to men, De 5:24; Ex 33:18, 16:7,10, Lev 9:23, Nu 14:10. Perhaps Stephen meant to affirm that God appeared to Abraham in some such glorious or splendid manifestation, by which he would know that he was addressed by God. Stephen, moreover, evidently uses the word glory to repel the charge of blasphemy against God, and to show that he regarded him as worthy of honour and praise.

Appeared, etc. In what manner he appeared is not said. In Gen 12:1, it is simply recorded that God had said unto Abraham, etc.

Unto our father. The Jews valued themselves much on being the children of Abraham, Mt 3:9. This expression was therefore well calculated to conciliate their minds.

When he was in Mesopotamia. In Gen 11:31, it is said that Abraham dwelt in Ur of the Chaldees. The word Mesopotamia properly denotes the region between the two rivers, the Euphrates and the Tigris. Acts 2:9. The name is Greek, and the region had also other names before the Greek name was given to it. In Gen 11:31, 15:7, it is called Ur of the Chaldees. Mesopotamia and Chaldea might not exactly coincide; but it is evident that Stephen meant to say that Ur was in the country afterwards called Mesopotamia. Its precise situation is unknown. A Persian fortress of this name is mentioned by Ammianus, (xxv. 8,) between Nesibis and the Tigris.

Before he dwelt in Charran. From Gen 11:31, it would seem that Terah took his son Abraham of his own accord, and removed to Haran. But, from Gen 12:1, 15:7, it appears that God had commanded Abraham to remove, and he so ordered it in his providence that Terah was disposed to remove his family with an intention of going into the land of Canaan, (Charran.) This is the Greek form of the Hebrew word Haran, Gen 11:31. This place was also in Mesopotamia, in 36� 52' N. lat. and 39� 5' E. lon. Here Terah died, (Gen 11:32;) and to this place Jacob retired when he fled from his brother Esau, Gen 27:43. It is situated "in a flat and sandy plain, and is inhabited by a few wandering Arabs, who select it for the delicious water which it contains."--Robinson' s Calmet.

(a) "brethren" Acts 22:1 (*) "Charran" "Haran" Verse 3. And said unto him. How long this was said unto him before he went is not recorded. Moses simply says that God had commanded him to go, Gen 12:1.

Thy kindred. Thy relatives, or family connexions. It seems that Terah went with him as far as to Haran; but Abraham was apprized that he was to leave his family, and to go almost alone.

Into the land, etc. The country was yet unknown. The place was to be shown him. This is presented in the New Testament as a strong instance of faith, Heb 11:8,9. It was an act of simple confidence in God. And to leave his country and home, to go into a land of strangers, not knowing whither he went, required strong confidence in God. It is a simple illustration of what man is always required to do at the commands of God. Thus the gospel requires him to commit all to God; to yield body and soul to his disposal; and to be ready at his command to forsake father and mother, and friends, and houses, and lands, for the sake of the Lord Jesus, Lk 14:33; Mt 19:27,29. The trials which Abraham might have anticipated may be readily conceived. He was going, in a rude and barbarous age of the world, into a land of strangers. He was without arms or armies, almost alone. He did not even know the nature or situation of the land, or the character of its inhabitants. He had no title to it; no claim to urge; and he went depending on the simple promise of God that he would give it to him. He went, therefore, trusting simply to the promise of God. And thus his conduct illustrated precisely what we are to do in all the future--in reference to all our coming life, and to the eternity before us-we are to trust simply to the promise of God, and do that which he requires. This is faith. In Abraham it was as simple and intelligible an operation of mind as ever occurs in any instance. Nor is faith in the Scripture regarded as more mysterious than any other mental operation. Had Abraham seen all that was to result from his going into that land, it would have been sufficient reason to induce him to do as he did. But God saw it; and Abraham was required to act just as if he had seen it all, and all the reasons why he was called. On the strength of God's promises he was called to act. This was faith. It did not require him to act where there was no reason for his so acting, but where he did not see the reason. So in all cases of faith. If man could see all that God sees, he would perceive reasons for acting as God requires. But the reasons of things are often concealed, and man is required to act on the belief that God sees reasons why he should so act. To act under the proper impression of that truth which God presents, is faith--as simple and intelligible as any other act or operation of the mind. Mk 16:16.