32<\/strong>. the God of Abraham, and the God of Isaac, and the God of Jacob<\/em> ] The oldest authorities omit “the God” in the second and third places.<\/p>\n Saying, I am the God … – <\/B>See this explained in the notes on Mat 22:32<\/span>.<\/P> Then Moses trembled – <\/B>Exo 3:6<\/B><\/span>.<\/P> <\/p>\n I am the God of thy fathers; <\/B>that he might know from whom he had his commission, and by whom he was to be sent. <\/P> The God of Abraham, &c.; <\/B>mention is made of these, because God had made unto them the promise of delivering their posterity, which he was now about to do, the time being fully come. <\/P> Moses trembled:<\/B> all great admiration hath some fear joined with it: Gods appearing, though in mercy, was ever full of terror and amazement; what will his appearing be, when he shall come in judgment to render vengeance! Who then shall be able to abide? <\/P> <\/p>\n Saying, I am the God of thy fathers<\/strong>,…. Who made a covenant with them, promised the land of Canaan to them, and to their posterity, and to bring the children of Israel out of their servitude and bondage, and into the possession of the promised land:<\/p>\n the God of Abraham, and the God of Isaac, and the God of Jacob<\/strong>; words which our Lord makes use of to prove the doctrine of the resurrection of the dead, since God is not the God of the dead, but of the living, [See comments on Mt 22:32]<\/span><\/p>\n Then Moses trembled<\/strong>; this Stephen had by tradition; in which way also the author of the epistle to the Hebrews had the account of his trembling and quaking at the same mount, when the law was given, Heb 12:21<\/span><\/p>\n and durst not behold<\/strong>; either “the sight” of the burning bush, and curiously consider and inquire into that, as the Syriac version reads; or him, as the Ethiopic version; that is, God, and which is expressed in Ex 3:6<\/span><\/p>\n Trembled [ ] <\/SPAN><\/span>. Lit., having become trembling; having fallen into a tremor.<\/P> <\/p>\n <\/strong><\/p>\n 1) “Saying, I am the God of thy fathers,”<\/strong> (ego ho theos ton pateron soul “I am (exist as) the God of thy fathers; This is why it is believed the angelic messenger speaker was Jehovah, the Christ who was to come, Mat 22:31-32<\/span>.<\/p>\n a) “The God of Abraham,”<\/strong> (ho theos Abraam) “Even the God of Abraham,” to whom the covenant was given, who received the gospel when God preached it to him, Heb 11:8<\/span>; Gal 3:8-9<\/span>; Rom 4:3<\/span>; Rom 4:5<\/span>.<\/p>\n b) “And the God of Isaac,”<\/strong> (kai Isaak) “And the God of Isaac,” who blessed Jacob and Esau concerning things to come, Gen 27:27<\/span>; Gen 27:29<\/span>; Heb 11:20<\/span>.<\/p>\n c)“And the God of Jacob,”<\/strong>(kai lakob)”As well as the God of Jacob,” who went down into Egypt with all his family, where they had remained to that hour, Gen 47:31<\/span>; Gen 48:5<\/span>; Gen 48:16<\/span>; Gen 48:20<\/span>; Heb 11:21<\/span>.<\/p>\n 2) “Then Moses trembled,”<\/strong> (entromos de genomenos) “Then Moses began trembling continually,” as he drew near the bush and heard the vibrating voice of God, as Saul trembled saying, “Lord, what wilt thou have me to do?” Act 9:6<\/span>; Felix also trembled, but did not ask the Lord’s will for him, Act 24:25<\/span>.<\/p>\n 3) “And durst not behold,”<\/strong> (ouk etolmakatanoesai) “And he dared not to continually take notice or look directly upon the burning thorn bush,” Much as Israel could not behold the face of Moses after he had been in the presence of the Lord to receive the ten commandments, Exo 34:29-30<\/span>; Exo 34:34-35<\/span>. Moses hid or shaded his eyes from the brightness of the glow, Exo 3:6<\/span>; 1Ki 19:12-13<\/span>.<\/p>\n 32. I am the God of thy fathers. Now, we see to what end the vision was offered to Moses; to wit, that the word of God might have his [its] authority. For bare visions should do but little good, unless doctrine were joined therewithal; and it is joined with them not as an inferior part, but as the cause of all visions and the end. And whereas he calleth himself the God of Abraham, Isaac, and Jacob, there is a double reason why he calleth himself so. As the majesty of God is infinite, if we will comprehend it, it doth rather swallow up our senses; if we endeavor to ascend unto it we vanish away; therefore, he adorneth himself with titles under which we may comprehend him. But we must mark that God maketh choice of such titles, as that he may by them call us back unto his word. For he is called the God of Abraham, Isaac, and Jacob, for this cause, because he committed unto them the doctrine of salvation, that he might thereby be known to the world. But God had respect properly unto the present circumstance when he spake to Moses on this wise; for both this vision, and the hope of the delivery of the people, and the commandment which he was about to give to Moses, did depend upon the covenant which he had made in times past with the fathers. So that the suspicion of novelty is taken away, and the mind of Moses is lifted up to hope for redemption, which was grounded in the whole (430) promise. <\/p>\n Therefore, this title is as much as if God had said, I, which have promised in times past to your fathers, that I have a care of your safety, which have taken the kindred of Abraham to my tuition by a free covenant, yea, which have appointed this time for an end of your bondage, I appear now unto thee, that I may perform that which I promised, like as at this day all the promises of God must lean and be stayed upon this foundation, that they may be sure and certain to us, that God hath adopted us in Christ, and hath promised that he will be our God and our Father. And Christ gathereth out of this place by good reason that the godly live after they be dead, (Mat 22:32<\/span>\ud83d\ude09 for if the whole man perish in death, this were an unfitting speech, (431) I am the God of Abraham. Let us suppose that there is no Rome, shall not he be laughed at which shall call himself consul of Rome? For this is requisite in relation, that the members be answerable between themselves. (432) There is also another reason to be considered, that forasmuch as God hath in his hand both life and death, without all doubt he preserveth those alive whose father he will be, and whom he counteth his children; therefore, though Abraham, Isaac, and Jacob died, concerning the flesh, yet do they live in spirit with God. <\/p>\n And Moses being afraid. This might seem to be an absurd thing, that a voice full of consolation doth rather terrify Moses than make him glad; but it was good for Moses to be thus terrified with the presence of God, that he might frame himself unto the greater reverence; neither doth the voice of God alone strike his mind, but his majesty, whereof he saw a sign in the burning bush. And what marvel is it, if man be afraid when he seeth God? and especially let us remember that men’s minds are by this means prepared unto fear and reverence as in Exo 20:22<\/span>, <\/p>\n “<\/p>\n Thou hast seen signs, thou hast heard the sound of the trumpet, that thou mayest learn to fear the Lord.” <\/p>\n But some will say, Why dare not Moses now for fear consider, who was not afraid to draw near before? I answer, that the nearer we draw unto God, the more his glory doth appear, so are we the more afraid, and that by right. And God maketh Moses afraid for none other cause, save only that he may make him obedient unto him. This fear was a preparation not unfit for greater boldness; and to this end tendeth that which followeth, Put off thy shoes from thy feet; for he is admonished by this sign with reverence to receive the commandments of God, and to give him due glory by all means. <\/p>\n (430) “ In veteri,” on the old. <\/p>\n (431) “ Inepta esset loquutio,” the expression were inept. <\/p>\n (432) “ Hoc enim exigit relatio ut membra inter se respondeant,” for relation requires that the members (related) correspond to each other. <\/p>\n (32) The God of Abraham.<\/strong>It is probable, on the assumption that Stephen had been one of the Seventy disciples of Luk. 10:1<\/span>, that he knew that these words had been cited by the Lord Jesus (Mat. 22:32<\/span>) as witnessing against the unbelief of the Sadducees. In any case, the fact could hardly have been forgotten by the priestly and therefore Sadducean members of the Council, to whom Stephen addressed his defence. They had then been urged as a new proof of immortality, and therefore of the resurrection. They are now connected with the proclamation that He who then spake had himself been raised from the dead and exalted to the right hand of God.<\/p>\n 32<\/strong>. <\/strong> The place of the Scripture<\/strong> The section. <\/em> When the persecutor Antiochus forbade the Law <\/em> to be read, the Jews divided the prophets into fifty-four sections <\/em> for reading in the public service. The section now being read by the eunuch was 53-56. The passage given by Luke (Isa 53:7-8<\/span>) is undoubtedly from the Septuagint, a version made in Egypt, and familiar, of course, to the Ethiopian. It differs somewhat in meaning from the Hebrew. <\/p>\n Sheep lamb dumb<\/strong> A vivid description of our Lord’s silent submission to sentence and death.<\/p>\n 32 Saying<\/em> , I am<\/em> the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 32. See Exo 3:6<\/span> . <\/p>\n 32.<\/strong> ] The order of Exo 3:6<\/span> , is here somewhat varied. The command to put off the shoe was given on the approach<\/em> of Moses, and before these words were spoken.<\/p>\n <\/strong> . <\/strong> <\/strong> . = , LXX.<\/p>\n Act 7:32<\/span> . . ( cf.<\/em> Act 10:4<\/span> , .), Act 16:29<\/span> , cf.<\/em> Exo 3:6<\/span> , expression used only in Acts in these two passages (Heb 12:21<\/span> , quotation from LXX). is found five times in Luke, Luk 24:5<\/span> ; Luk 24:37<\/span> , in Act 10:4<\/span> ; Act 24:25<\/span> (only once elsewhere, in Rev 11:13<\/span> . with ), and in each passage with . , Dan. (Theod.) Act 10:11<\/span> , Wis 17:10 , 1Ma 13:2 , and in Psa 17:7<\/span> (Psa 18:7<\/span> ), psa 76:18 (Psa 77:18<\/span> ), the word is also used by Plutarch.<\/p>\n God. The texts omit the third and fourth occurance of the word in this verse. <\/p>\n trembled = became trembling (Greek. entromos. Only here, Act 16:29. Heb 12:21). <\/p>\n 32.] The order of Exo 3:6, is here somewhat varied. The command to put off the shoe was given on the approach of Moses, and before these words were spoken.<\/p>\n . . = , LXX.<\/p>\n Act 7:32. , of thy fathers) These are presently named.-, thy) Whomsoever GOD intends to employ, so as to be a help to others, He previously confirms that very person in faith.- , having been thrown into a tremor) Revelations from heaven begin with striking terror into a man, especially one who has heretofore had no experience of them, and end in consolation. It is by terror that the Divine instruments are prepared.<\/p>\n I am: Act 3:13, Gen 50:24, Exo 3:6, Exo 3:15, Exo 4:5, Mat 22:32, Heb 11:16 <\/p>\n Then: Act 9:4-6, Gen 28:13-17, Exo 33:20, 1Ki 19:13, Job 4:14, Job 37:1, Job 37:2, Job 42:5, Job 42:6, Psa 89:7, Isa 6:1-5, Dan 10:7, Dan 10:8, Mat 17:6, Luk 5:8, Rev 1:17 <\/p>\n Reciprocal: Gen 26:24 – I am the Jos 5:15 – Loose Act 7:30 – an Act 24:14 – the God 1Co 1:23 – we<\/p>\n 2<\/p>\n Act 7:32. Fathers is often used as a general reference to the early ancestors of the race, but here it applied to Abraham, Isaac and Jacob. Moses was overawed by the voice and the scene before him.<\/p>\n See notes on verse 30<\/p>\n [Saying,] I [am] the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold. 32. the God of Abraham, and the God of Isaac, and the God of Jacob ] The oldest authorities omit “the God” in the second and … Continue reading “Exegetical and Hermeneutical Commentary of Acts 7:32”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-27107","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27107","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=27107"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27107\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=27107"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=27107"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=27107"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"