Actes 7:4-8

When his father was dead He removed him into this land.

The difficulty as to the date of Abraham’s migration

Terah died at Haran at the age of two hundred and five (Genèse 11:32.). From Genèse 11:26 it has been inferred that Terah was not more than seventy at the birth of Abraham; and as Abraham left Haran at seventy-five (Genèse 12:4) it would follow that Terah outlived his departure sixty years. But it is nowhere stated that Abraham was Terah’s eldest son, and the Rabbins reckoned him the youngest. Abraham’s prominence in history as the father of the faithful and the friend of God accounts for his name being placed before that of Haran in Genèse 11:26. In like manner the name of Shem, the youngest, stands first among the sons of Noah (Genèse 9:18; Genèse 10:21); Isaac’s name takes precedence of Ishmael’s (1 Chroniques 1:28); Judah is placed at the head of the list of the sons of Jacob (1 Chroniques 4:1; 1 Chroniques 5:1), and Moses is mentioned before his elder brother Aaron. (Bp. Jacobsen.)

And He gave him none inheritance in it … yet He promised, that He would give it to him for a possession.--

The faithfulness of God

Of this we have three illustrations in the verses before us, which are all the more impressive because of their unlikelihood. We have God’s fidelity--

I. To His promises (verse 5). Abraham, without a foot of land, and, being childless and nomadic, not likely to trouble himself about any, was promised that his seed should possess the entire country. We know that this came to pass, and through what a wonderful series of unlikely events it came to pass. This, therefore, is a good sample of all God’s promises--e.g.,

1. Of temporal good. Who that has trusted God’s word in this particular ever knew it to fail? There is no promise of affluence, but there are abundant promises of sufficiency. Some of the richest pages in Christian biography are records of the extraordinary way in which God works the deliverance of His people in poverty, affliction, danger, etc.

2. Of salvation “Believe on the Lord Jesus Christ and thou shalt be saved.” Who ever knew that to fail? It has been proved over and over again in the most hopeless cases. The infidel, men and women to whom abnormal vice has become a second nature, criminals on the verge of execution, have found it true, and in a manner in which the most sanguine could never have expected.

3. Of grace. The Christian is sometimes placed in circumstances of extraordinary trial. Extreme adversity and extreme prosperity, circumstances which have been gradually accumulating until they reach a climax, and circumstances which seem to gather like a thunderous cloud in a moment, expose the Christian to extreme peril. Satan seems to occupy an unshakeable vantage ground, and the good man seems to be helplessly entangled in his toils. Not so. Strangely is there opened “a way of escape,” which would all along have been seen to be open but for temporary blindness of faith.

4. Of glory--the best illustration perhaps of the promise before us. Then there will be given to us what we most seem to want here, but which we have least ground to expect. The poor will have riches, the weary rest, the afflicted blessedness, and, most wonderful of all, the humble Christian worker the glad “well done” and the crown of life.

II. To His prophecies (verse 6). That this prophecy would be fulfilled was most improbable, a general characteristic of most of the Divine predictions. Men make shrewd guesses based upon wide experience and a careful induction of facts, and men marvel when what, to the clear sighted, seemed almost inevitable takes place. Much more should they marvel when God’s Word--based upon what to the most sagacious human reason would pronounce to be no ground at all--comes true; only the wonder should be mixed with adoration. Here, e.g., is the prediction that a childless old man without a foot of territory should have a seed large enough to occupy the land; that a race that did not exist should pass through vicissitudes which are Sufficiently specified for a given number of years. Of alike character are the prophecies concerning Christ and His Church. This being the case with regard to fulfilled prophecies, surely there is good room for faith in those which have not yet come to pass. Having regard to the past who can cease to have hope for the Church or for the world. The Church has not yet come fully into its inheritance--but it is better off than Abraham, who had not a foot of his.

III. To His threatenings (verse 7). The power here threatened was now, and at the time of the fulfilment of the threatening, the mightiest in the world. Yet Egypt was judged. The great world powers afterwards threatened--Babylon, Persia, Greece, Rome, were in their turn colossal in their strength, yet where are they to-day? And why? Let modern potentates heed the lesson--because they opposed the cause of God; a course as likely to succeed as the effort to keep back the sea with a broom. Conclusion:

1. A sacramental guarantee was given for all this. God entered into solemn covenant with Abraham that promise, prediction, threatening--for all hung together--should be fulfilled, and sealed the covenant by the ordinance of circumcision. And what is a Christian’s baptism but a seal of a covenant of promise involving everything else for this life and the life to come; and what is the Lord’s supper but a memorial to all generations of the present support and ultimate triumph of the Church of Christ?

2. Lessons:

(1) God takes time for the evolution of His purposes. Four hundred years was not too long for the working out of His purposes concerning Israel; four thousand years are not too long for Him to whom one thousand years is as one day.

(2) Man must therefore wait. Patience is the grace supremely needed in this relation. Let us not, like faithless Israel, forget or despair. (J. W. Burn.)

And God spoke in this wise, that his seed should sojourn in a strange land.--

Sojourners in a strange land

I. The sojourners--Abraham’s seed the spiritual progenitors of believers. “They that are of faith are the seed of Abraham.” The Jews were--

1. A chosen people; so Christians are a chosen generation.

2. A separated people. In whatever circumstances we find them they will not mix. They would not in Egypt; they will not to-day. So a distinguishing mark of Christians is separation from the world--“What concord hath Christ with Belial.”

3. A people owned of God--“I will be their God; they shall be My people.” His own inheritance, portion, “special treasure.” Observe also, that this people owned their God. In their feasts, sacrifices, offerings, first-born. God was to be owned as their God in all. They were not to take a journey nor engage in battle without first asking God. Another and a double mark of Christian character.

4. A blessed people. “Blessed art thou in Israel,” etc., and all who are of the faith are recipients of “the blessing of Abraham.” The covenant treasures laid up in Christ Jesus, the righteousness which is by faith.

II. The sojourning. We should never consider the world through which we are passing as any other than a strange land. Do not think of building your nests as if you were to be always at home here. Leave the worldling to his toys, and let us contemplate the fact that we are only strangers and sojourners as all our fathers were.

1. Abraham’s seed are considered strange beings in this world--so strange, that they are held “an abomination,” and positively offensive (Genèse 43:32). The case is not altered in the present day. “The world knoweth us not, because it knows Him not.” “The natural man receiveth not the things of the Spirit of God,” etc. He who is “born after the flesh” is still as bent upon persecuting him who is “born after the Spirit” as in Paul’s days. Nor can the servants of Satan, the soldiers of Sihon and Og, allow the Israel of God to pass through their territories unmolested. And yet I am anxious that all the seed of Abraham should be able so to live, that their very enemies may come to the same conclusion that the enemies of Daniel did (Daniel 6:5).

2. They are annoyed with strange things as they pass through this strange land with its--

(1) Principles.

(2) Practices.

(3) Persons.

3. Though grievously annoyed, yet they advance continually in the face of every obstacle and foe. Nothing stops them; on they must go. But how was it that no powers could arrest, no floods or plains intimidate, or armies vanquish Abraham’s seed? Just because God went before them as their guide, a pillar of cloud by day, and a pillar of fire by night. And is it not the same now? The Lord is a wall of fire round about them that fear Him. The real advancement of the seed of Abraham will always include these two things; an advancement in the knowledge of ourselves that shall lay us low; and in the knowledge of Jesus that shall elevate and cheer us.

III. The kingdom beyond. It was Jehovah’s good pleasure to give His people Canaan, and they got it not with sword or bow. They did not deserve it, for they were a stiff-necked and perverse generation, but it was Jehovah’s good pleasure to give it to them, just as “it is our Father’s good pleasure to give us the kingdom.” Many things might be said about this kingdom; but note these: We shall then be so situated as to be above all annoyances, in a kingdom where there is not an unwholesome law; where there is not a dissenting voice from the will of the Monarch; where there is no infirmity, and nothing but joy, and peace, and righteousness. (J. Irons.)

And that they should bring them into bondage, and entreat them evil four hundred years.--

The duration of the sojourning

Verses 6 and 7 are quoted, not with verbal exactness, from Genèse 15:13 according to the LXX. A parenthesis marked after “land” and “evil” would make it clear that the four hundred years are the length of the entire time during which Abraham and his descendants were to be sojourners, i.e., to have no country of their own. The Egyptian servitude did not begin till after the death of Joseph, and did not exceed two hundred and fifteen years. If the calculation is made from the weaning of Isaac, the interval is exactly four hundred years. In speaking, the round number was used instead of the precise total of four hundred and thirty years; which is given in the historical statement (Exode 12:40), quoted Galates 3:17, which the received chronology makes to be the interval between Abraham’s going down into Egypt and the Exodus. The same variation is found in Josephus, who states in his history that the Israelites quitted Egypt in the four hundred and thirtieth year; but in a report of a speech of his own in the “Wars” he gives the duration four hundred years. (Bp. Jacobson.)