Acts 7

Then said the high priest, Are these things so?

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,

And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee.

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.

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.

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.

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.

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.

And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him,

And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house.

Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance.

But when Jacob heard that there was corn in Egypt, he sent out our fathers first.

And at the second time Joseph was made known to his brethren; and Joseph's kindred was made known unto Pharaoh.

Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls.

So Jacob went down into Egypt, and died, he, and our fathers,

And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem.

But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt,

Till another king arose, which knew not Joseph.

The same dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live.

In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months:

And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son.

And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.

And when he was full forty years old, it came into his heart to visit his brethren the children of Israel.

And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian:

For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not.

And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another?

But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us?

Wilt thou kill me, as thou diddest the Egyptian yesterday?

Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons.

And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush.

When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him,

Saying, I am the God of thy fathers, the God of Abrham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold.

Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground.

I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt.

This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush.

He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years.

This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear.

This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:

To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt,

Saying unto Aaron, Make us gods to go before us: for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him.

And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands.

Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness?

Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.

Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen.

Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David;

Who found favour before God, and desired to find a tabernacle for the God of Jacob.

But Solomon built him an house.

Howbeit the most High dwelleth not in temples made with hands; as saith the prophet,

Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest?

Hath not my hand made all these things?

Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.

Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers:

Who have received the law by the disposition of angels, and have not kept it.

When they heard these things, they were cut to the heart, and they gnashed on him with their teeth.

But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,

And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.

Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord,

And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man's feet, whose name was Saul.

And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.

And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.

What does Acts 7:2 mean?

Explanation

The verse Acts 7:2 appears in the New Testament as part of Stephen's defense before the Sanhedrin.

It introduces his recounting of Israel's history, beginning with the call of Abraham by God.

Stephen is addressing Jewish leaders and is affectionately calling them "Men, brethren, and fathers," signifying both respect and a shared heritage.

The phrase "The God of glory" is a descriptive title for God emphasizing His majesty and splendor.

Stephen mentions that God appeared to Abraham when he was in Mesopotamia, which is significant as it shows God's initiative in choosing Abraham before he lived in Haran (here referred to as Charran).

This encounter led to the establishment of the covenant with Abraham, which is foundational to Jewish identity and faith.

Top Rated Acts Books

Historical Context

Acts 7:2 is set against the backdrop of early Christian preaching in Jerusalem.

Stephen, one of the first deacons and an early Christian martyr, is speaking to the Sanhedrin, a council of Jewish leaders.

This takes place shortly after Jesus' crucifixion and the beginning of the spread of Christianity.

Stephen's address is given in a period of conflict between the nascent Christian community and traditional Jewish authorities, who were skeptical of or hostile to the claims surrounding Jesus Christ.

Theological Insights

In Christian theology, this verse shows the continuity of God’s plan from the Old Testament to the New Testament.

It exemplifies how the New Testament does not abolish the Old Testament but fulfills it.

This narrative also suggests God's sovereignty and the idea that He orchestrates history for His purposes.

Stephen's recounting emphasizes the faith-driven life of Abraham and suggests that, like Abraham, the people of Israel are called to respond to God in faith, a point that Stephen is using to exhort his listeners to believe in Jesus as the Messiah.

Practical Applications

This verse encourages individuals to see their lives as part of a larger divine narrative.

Just as Abraham was called by God for a purpose, people today can understand that they are also called for specific intentions and actions.

The message can inspire believers to step out in faith, accept change, and follow God’s lead, even when it is into unknown territories, as it was for Abraham.

Moreover, it challenges believers to bear witness to their faith, despite facing opposition or rejection, as did Stephen.

Cross-References

Genesis 12:1: "Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee:"
Hebrews 11:8: "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."
Acts 7:3-4: Expanding on the story of Abraham as Stephen continues his speech.
Joshua 24:2-3: “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.

And I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac.”

Language Study

In the phrase "The God of glory" the Greek term for glory is "δόξης" (doxēs), which can refer to great honor, splendor, or brightness.

It implies a recognition of God's intrinsic and powerful majesty.

The verb "appeared" in Greek is "ὤφθη" (ōphthē), indicating a visible manifestation of God, which is significant in showing that God communicates directly with people.

Cultural and Religious Comparisons

Ancient Mesopotamia was a cradle of early civilization, steeped in its own mythological and religious traditions, such as worship of a pantheon with gods tied to natural phenomena and city-states.

Abraham's departure, as prompted by the monotheistic God of Israel, illustrates a radical departure from the polytheistic traditions of the region.

Comparatively, this shift is symbolic of a move from cultural norms to a unique covenant relationship with one true God, thus establishing a distinct identity for the Hebrew people.

Scientific Perspectives

This verse confronts the tension between faith narratives and scientific inquiry.

While the historical accuracy of Abraham's journey may not be verifiable through scientific means, the significance of migration patterns and cultural development, generally understood through archaeology and anthropology, can be appreciated.

The reference to God appearing to Abraham does not intersect directly with scientific methods, but allows for discussions on the interplay between faith and perceived reality.

Commentaries

Commentaries on Acts 7:2 emphasize Stephen's role as a witness to the Jews, recounting their shared history to illustrate the faithfulness of God and point them to Jesus.

For example, the Matthew Henry Commentary notes Stephen's loving approach to his accusers and how he begins with familiar ground, the story of Abraham, to engage them.

The Expositor's Bible Commentary highlights that by referencing Abraham's calling, Stephen underlines the theme of divine initiative and promise.

It's also noted that Stephen portrays a God who does not dwell in temples made by hands but comes to people where they are, as He did with Abraham in Mesopotamia.

Acts 7

Acts 7

What does Acts 7:2 mean?

Explanation

Top Rated Acts Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Acts 7:2 mean?

Explanation

Top Rated Acts Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?