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 he said, Brethren and fathers, hearken: The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Haran,

Who said: Ye men, brethren, and fathers, hear. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he dwelt in Charan.

And he said, Brethren and fathers, hearken. The God of glory appeared to our father Abraham when he was in Mesopotamia, before he dwelt in Charran,

and he said, 'Men, brethren, and fathers, hearken: The God of the glory did appear to our father Abraham, being in Mesopotamia, before his dwelling in Haran,

And he said, Men, brothers, and fathers, listen; The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he dwelled in Charran,

The reply of Stephen was, "Sirs - brethren and fathers - listen to me. God Most Glorious appeared to our forefather Abraham when he was living in Mesopotamia, before he settled in Haran,

And he said, My brothers and fathers, give hearing. The God of glory came to our father Abraham, when he was in Mesopotamia, before he was living in Haran,

And Stephen said: "Noble brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he stayed in Haran.

Stephen replied, "Brothers and fathers, hear what I have to say. God, who manifests himself in the glory, appeared to our ancestor Abraham when he was in Mesopotamia, and before he settled in Haran, and said to him –

Men, brethren, and fathers. Although Stephen saw that those which sat in the council were, for the most part, the sworn enemies of Christ, yet because the ordinary government of the people did belong to them, and they had the oversight of the Church, which God had not as yet cast off, therefore, he is not afraid, for modesty's sake, to call them fathers. Neither doth he flatteringly purchase favor hereby; but he giveth this honor to the order and government appointed by God, until such time as the authority should be taken from them, the order being altered. Nevertheless, the reverence of the place which they had doth not hinder him nor stop his mouth; but that he doth freely dissent from them, whereby it appeareth how ridiculous the Papists are who will have us so tied unto bare and vain invented titles, that they may enforce us to subscribe unto their decrees, though they be never so wicked. The God of glory. By this beginning, he declareth that he doth not disagree or dissent from the fathers in true religion which they followed; for all religion, the worship of God, the doctrine of the law, all prophecies, did depend upon that covenant which God made with Abraham; therefore, when Stephen confessed that God appeared to Abraham, he embraceth the law and the prophets, which flow from that first revelation as from a fountain; moreover, he calleth him the God of glory, that he may distinguish him from the false and reigned gods, who alone is worthy of glory. When he was in Mesopotamia. It is well known that that is called by this name which lieth between the river Tigris and Euphrates; and he saith before, he dwelt in Charran, because Abraham, being warned by an oracle, fled [1] from Chaldea to Charran, which is a city of Mesopotamia, famous by reason of the slaughter of Crassus and the Roman army; although Pliny saith that it was a city of Arabia; and it is no marvel that Chaldea is in this place comprehended under the name of Mesopotamia, because, although that region, which is enclosed with Tigris and Euphrates, [Mesopotamia,] be properly the country between two rivers, yet those which set down any description of countries [2] do call both Assyria and Chaldea by this name. The sum is this, that Abraham being commanded by God, did forsake his country, and so he was prevented with the mere goodness of God when as he sought that which was offered him at home of the [its] own accord. Read the last chapter of Joshua; but it seemeth that Moses' narration doth somewhat disagree with this, for after that, about the end of the 11th chapter of Genesis, he had declared, that Abraham doth [did] go into another country to dwell, having left his house, he addeth, in the beginning of the 12th, that God spake unto Abraham. This is easily answered, for Moses reciteth not in this latter place what happened after the departure of Abraham; but lest any man should think that Abraham wandered into other countries, having unadvisedly forsaken his own house, (as light and indiscreet men [3] used to do sometimes,) he showeth the cause of his departure, to wit, because he was commanded by God to flit into another place. And thus much do the words of the oracle import. For, if he had been a stranger in another country, God could not have commanded him to depart out of his native soil, forsaking his kinsmen and father's house. Therefore, we see that this place agreeth wondrous well with the words of Moses. For after that Moses hath said that Abraham went to Charran, to the end he may show that this journey was taken in hand, not through any lightness of man, but at the commandment of God, he addeth that afterwards which he had before omitted, which manner of speaking is much used of the Hebrews.

Footnotes

1 - "Migravit," migrated.

2 - "Geographi," geographers.

3 - "Leves et inconsiderati homines," fickle and inconsiderate.

Men, brethren, and fathers - These were the usual titles by which the Sanhedrin was addressed. In all this Stephen was perfectly respectful, and showed that he was disposed to render due honor 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 splendor, or magnificence"; and the word "glory" is often applied to the splendid appearances in which God has manifested Himself to people, Deuteronomy 5:24; Exodus 33:18; Exodus 16:7, Exodus 16:10; Leviticus 9:23; Numbers 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 honor and praise.
Appeared - In what manner he appeared is not said. In Genesis 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. See the notes on Matthew 3:9. The expression was therefore well calculated to conciliate their minds.
When he was in Mesopotamia - In Genesis 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. See notes on Acts 2:9. The name is Greek, and the region had also other names before the Greek name was given to it. In Genesis 11:31; Genesis 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 afterward called Mesopotamia. Its precise situation is unknown. A Persian fortress of this name is mentioned by Ammianus Genesis 25:8 between Nisibis and the Tigris.
Before he dwelt in Charran - From Genesis 11:31, it would seem that Terah took his son Abraham of his own accord, and removed to Haran. But from Genesis 12:1; Genesis 15:7, it appears that God had commanded "Abraham" to remove, and so he ordered it in his providence that "Terah" was disposed to remove his family with an intention of going into the land of Canaan. The word "Charran" is the Greek form of the Hebrew "Haran," Genesis 11:31. This place was also in Mesopotamia, in 36 degrees 52 minutes north latitude and 39 degrees 5 minutes east longitude. Here Terah died Genesis 11:32; and to this place Jacob retired when he fled from his brother Esau, Genesis 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).

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 Acts 17:22. So, in Luke 2:15, ανθρωποι ποιμενες should be translated shepherds, not men-shepherds. And ανθρωπος βασιλευς Matthew 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 Acts 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 Genesis 11:31.
Before he dwelt in Charran - This is called Haran in our translation of Genesis 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 Genesis 12:1 (note).

(2) And he said, Men, brethren, and fathers, hearken; The God of (a) glory appeared unto our father Abraham, when he was in (b) Mesopotamia, before he dwelt in Charran,
(2) Steven witnesses to the Jews that he acknowledges the true fathers, and the only true God, and more than this shows this that these are more ancient than the temple and all the temple service appointed by the Law, and therefore they ought to lay another foundation of true religion, that is to say, the free covenant that God made with the fathers.
(a) The mighty God full of glory and majesty.
(b) When he says afterwards in (Acts 7:4) that Abraham came out of Chaldea, it is evident that Mesopotamia contained Chaldea which was near to it, and bordered upon it; and so writes Plinius, book 6, chap. 27.

And he said,.... Stephen replied, in answer to the high priest's question, and addressed himself to the whole sanhedrim, saying:
men, brethren, and fathers, hearken; to the following oration and defence; he calls them men, brethren, by an usual Hebraism, that is, "brethren"; and that, because they were of the same nation; for it was common with the Jews to call those of their own country and religion, brethren; and he calls them "fathers", because of their age and dignity, being the great council of the nation, and chosen out of the senior and wiser part of the people:
the God of glory appeared unto our father Abraham; he calls God "the God of glory", because he is glorious in himself, in all his persons, perfections, and works, and is to be glorified by his people; and his glory is to be sought by all his creatures, and to be the end of all their actions; and the rather he makes use of this epithet of him, to remove the calumny against him, that he had spoke blasphemous things against God; and because God appeared in a glorious manner to Abraham, either in a vision, or by an angel, or in some glorious form, or another; and it is observable, that when the Jews speak of Abraham's deliverance out of the fiery furnace, for so they interpret Ur of the Chaldees, they give to God much such a title; they say (r).
""the King of glory" stretched out his right hand, and delivered him out of the fiery furnace, according to Genesis 15:7.''
Stephen uses a like epithet; and he calls Abraham "our father", he being a Jew, and according to the common usage of the nation: and this appearance of God to Abraham was "when he was in Mesopotamia"; a country that lay between the two rivers Tigris and Euphrates, from whence it had its name; and is the same with Aram Naharaim, the Scriptures speak of; See Gill on Acts 2:9. Of this appearance of God to Abraham, mentioned by Stephen, the Scriptures are silent; but the Jewish writers seem to hint at it, when they say (s),
"thus said the holy blessed God to Abraham, as thou hast enlightened for me Mesopotamia and its companions, come and give light before me in the land of Israel.''
And again, mentioning those words in Isaiah 41:8 "the seed of Abraham my friend, whom I have taken from the ends of the earth"; add by way of explanation, from Mesopotamia and its companions (t): and this was
before he dwelt in Charan; or Haran; see Genesis 11:31 where the Septuagint call it "Charan", as here; and by Herodish (u) it is called where Antoninus was killed; and by Pliny (w), "Carra"; and by Ptolomy (x), "Carroe"; it was famous for the slaughter of M. Crassus, by the Parthians (y). R. Benjamin gives this account of it in his time (z);
"in two days I came to ancient Haran, and in it were about twenty Jews, and there was as it were a synagogue of Ezra; but in the place where was the house of Abraham our father, there was no building upon it; but the Ishmaelites (or Mahometans) honour that place, and come thither to pray.''
Stephanus (a) says it was a city of Mesopotamia, so called from "Carra", a river in Syria.
(r) Pirke Eliezer, c. 26. (s) Bereshit Rabba, sect. 30. fol. 25. 1 (t) lb. sect. 44. fol. 38. 3. (u) L. 4. sect. 24. (w) L. 5. c. 24. (x) L. 5. c. 18. (y) ----Miserando funere Crassus Assyrias Latio maculavit sanguine Carrhas. Lucan. Pharsal. l. 1. v. 105. (z) Itinerar. p. 60. (a) De Urbibus.

DEFENSE AND MARTYRDOM OF STEPHEN. (Acts 7:1-60)
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 Genesis 15:7 and Nehemiah 9:7; and the Jewish writers speak the same language.

Men, brethren, and fathers, hearken. In order to make his defence, to unveil the fact that his accusers were fighting God, and to preach Christ, Stephen rapidly outlines Jewish history. Every fact cited has a point. Note (1) that Abraham was called in uncircumcision, and the Christ promised through his seed before he was circumcised; (2) that Joseph, the type of Christ, was rejected by his brethren, and afterwards saves them; (3) that Moses is also rejected and despised, but that God makes choice of him to save Israel; (4) that the Israelites went whoring after false gods and were carried into captivity; (5) that God had the tabernacle and temple built, but was particular to assure Israel that he dwelt not in temples made with human hands; (6) that their Moses, rejected, whom the people refused to obey, predicted a prophet like unto himself, and (7) that in the rejection of Christ they showed just the same spirit as their fathers who had rejected and slain the prophets who predicted Christ's coming. The speech is pointed, logical, and powerful, not intended to conciliate, but to show the Jews their own sins.
The God of glory appeared unto . . . Abraham . . . in Mesopotamia. See Genesis 12:1. Abraham's childhood home was at Ur of the Chaldees in Mesopotamia, the country between the Euphrates and Tigris rivers. Genesis 12:1 gives a second call at Haran, or Charran (the same), but Stephen declares that the family had gone from Ur to Charran, because of an earlier call. Charran was on the route to Canaan, and Abraham made a stop there of five years, until his father died (Genesis 11:31-32). See Acts 7:4.

And he said - St. Stephen had been accused of blasphemy against Moses, and even against God; and of speaking against the temple and the law, threatening that Jesus would destroy the one, and change the other. In answer to this accusation, rehearsing as it were the articles of his historical creed, he speaks of God with high reverence, and a grateful sense of a long series of Acts of goodness to the Israelites, and of Moses with great respect, on account of his important and honourable employments under God: of the temple with regard, as being built to the honour of God; yet not with such superstition as the Jews; putting them in mind, that no temple could comprehend God. And he was going on, no doubt, when he was interrupted by their clamour, to speak to the last point, the destruction of the temple, and the change of the law by Christ. Men, brethren, and fathers, hearken - The sum of his discourse is this: I acknowledge the glory of God revealed to the fathers, Acts 7:2, the calling of Moses, Acts 7:34 &c; the dignity of the law, Acts 7:8, Acts 7:38, Acts 7:44; the holiness of this place, Acts 7:7, Acts 7:45, Acts 7:47. And indeed the law is more ancient than the temple; the promise more ancient than the law. For God showed himself the God of Abraham, Isaac, Jacob, and their children freely, Acts 7:2, &c; Acts 7:9, &c; Acts 7:17, &c; Acts 7:32, Acts 7:34-35 and they showed faith and obedience to God, Acts 7:4, Acts 7:20, &c; Acts 7:23 particularly by their regard for the law, Acts 7:8 and the promised land, Acts 7:16. Meantime, God never confined his presence to this one place or to the observers of the law. For he hath been acceptably worshipped before the law was given, or the temple built, and out of this land, Acts 7:2, Acts 7:9, Acts 7:33, Acts 7:44. And that our fathers and their posterity were not tied down to this land, their various sojournings, Acts 7:4, &c; Acts 7:14, Acts 7:29, Acts 7:44 and exile, Acts 7:43, show. But you and your fathers have always been evil, Acts 7:9 have withstood Moses, Acts 7:25, &c; Acts 7:39, &c; have despised the land, Acts 7:39, forsaken God, Acts 7:40, &c, superstitiously honoured the temple, Acts 7:48, resisted God and his Spirit, Acts 7:50, killed the prophets and the Messiah himself, Acts 7:51, and kept not the law for which ye contend, Acts 7:53. Therefore God is not bound to you; much less to you alone. And truly this solemn testimony of Stephen is most worthy of his character, as a man full of the Holy Ghost, and of faith and power: in which, though he does not advance so many regular propositions, contradictory to those of his adversaries, yet he closely and nervously answers them all. Nor can we doubt but he would, from these premises, have drawn inferences touching the destruction of the temple, the abrogation of the Mosaic law, the punishment of that rebellious people; and above all, touching Jesus of Nazareth, the true Messiah, had not his discourse been interrupted by the clamours of the multitude, stopping their ears, and rushing upon him. Men, brethren, and fathers - All who are here present, whether ye are my equals in years, or of more advanced age. The word which in this and in many other places is rendered men is a mere expletive. The God of glory - The glorious God, appeared to Abraham before he dwelt in Haran - Therefore Abraham knew God, long before he was in this land. Genesis 12:1.