Acts 7:2

Ac 7:1-60. Defense and Martyrdom of Stephen.

In this long defense Stephen takes a much wider range, and goes less directly into the point raised by his accusers, than we should have expected. His object seems to have been to show (1) that so far from disparaging, he deeply reverenced, and was intimately conversant with, the whole history of the ancient economy; and (2) that in resisting the erection of the Gospel kingdom they were but treading in their fathers' footsteps, the whole history of their nation being little else than one continued misapprehension of God's high designs towards fallen man and rebellion against them. 2-5. The God of glory--A magnificent appellation, fitted at the very outset to rivet the devout attention of his audience; denoting not that visible glory which attended many of the divine manifestations, but the glory of those manifestations themselves, of which this was regarded by every Jew as the fundamental one. It is the glory of absolutely free grace. appeared unto our father Abraham before he dwelt in Charran, and said, &c.--Though this first call is not expressly recorded in Genesis, it is clearly implied in Ge 15:7 and Ne 9:7; and the Jewish writers speak the same language.

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

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"

Albert Barnes, 1834 · public domain

Verse 2 Men, brethren, and fathers - Rather, brethren and fathers, for ανδρες should not be translated separately from αδελφοι. Literally it is men-brethren, a very usual form in Greek; for every person knows that ανδρες Αθηναιοι and ανδρες Περσαι should not be translated men-Athenians and men-Persians, but simply Athenians and Persians. See Act 17:22. So, in Luk 2:15, ανθρωποι ποιμενες should be translated shepherds, not men-shepherds. And ανθρωπος βασιλευς Mat 18:23, should not be translated man-king, but king, simply. By translating as we do, men, brethren, and fathers, and putting a comma after men, we make Stephen address three classes, when in fact there were but two: the elders and scribes, whom he addressed as fathers; and the common people, whom he calls brethren. See Bp. Pearce, and see Act 8:27. The God of glory appeared, etc. - As Stephen was now vindicating himself from the false charges brought against him, he shows that he had uttered no blasphemy, either against God, Moses, or the temple; but states that his accusers, and the Jews in general, were guilty of the faults with which they charged him: that they had from the beginning rejected and despised Moses, and had always violated his laws. He proceeds to state that there is no blasphemy in saying that the temple shall be destroyed: they had been without a temple till the days of David; nor does God ever confine himself to temples built by hands, seeing he fills both heaven and earth; that Jesus is the prophet of whom Moses spoke, and whom they had persecuted, condemned, and at last put to death; that they were wicked and uncircumcised in heart and in ears, and always resisted the Holy Ghost as their fathers did. This is the substance of St. Stephen's defense as far as he was permitted to make it: a defense which they could not confute; containing charges which they most glaringly illustrated and confirmed, by adding the murder of this faithful disciple to that of his all-glorious Master. Was in Mesopotamia - In that part of it where Ur of the Chaldees was situated, near to Babel, and among the rivers, (Tigris and Euphrates), which gave the name of Mesopotamia to the country. See the note on Gen 11:31. Before he dwelt in Charran - This is called Haran in our translation of Gen 11:31; this place also belonged to Mesopotamia, as well as Ur, but is placed west of it on the maps. It seems most probable that Abraham had two calls, one in Ur, and the other in Haran. He left Ur at the first call, and came to Haran; he left Haran at the second call, and came into the promised land. See these things more particularly stated in the notes on Gen 12:1 (note).

Adam Clarke, 1831 · public domain