The commentaries of M. John Calvin upon the Acts of the Apostles, faithfully translated…The commentaries of M. Iohn Caluin vpon the Actes of the Apostles, faithfully translated…

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 prophesies 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 feigned Gods, who alone is worthy of glory.

The God of glory. By this beginning he declareth that hee doth not disagree or dissent from the fathers in true religion which they folowed. For all religion, the worshippe of God, the doctrine of the lawe, all prophesies did depend vpon that couenant, which God made with Abrahā. Therefore when Steeuen confessed that God appeared to Abraham, he embraceth the law and the prophets, which flowe from that first reuelation as from a fountaine. Moreouer he calleth him the god of glory, that he may distinguishe him from the false and feigned Gods, who alone is worthie of glory.

When he was in Mesopotamia, It is well known that that region 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 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, be properly^“ the country between two rivers. Yet those which set down any description of countries, do call both Assyria & 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 own accord. Read the last chapter of Joshua. But it seemeth that Moses his narration doth somewhat disagree with this. For after that about the end of the 11. chap. of Genesis he had declared, that Abraham doth go into another country to dwell, having left his house, he addeth in the beginning of the twelve, 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 least any man should think that Abraham wandered into other countries having unadvisedly forsaken his own house (as light and undiscrete men use 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 an other country, God could not have commanded him to depart out of his native soil, forsaking his kinsmen and fathers 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,