Acts 7:32

KJV

[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.

KJV (with Strong's)

Saying, I {G1473} am the God {G2316} of thy {G4675} fathers {G3962}, the God {G2316} of Abraham {G11}, and {G2532} the God {G2316} of Isaac {G2464}, and {G2532} the God {G2316} of Jacob {G2384}. Then {G1161} Moses {G3475} trembled {G1096}{G1790}, and durst {G5111} not {G3756} behold {G2657}.

Complete Jewish Bible

‘I am the God of your fathers, the God of Avraham, Yitz’chak and Ya‘akov.’ But Moshe trembled with fear and didn’t dare to look.

Berean Standard Bible

‘I am the God of your fathers, the God of Abraham, Isaac, and Jacob.’ Moses trembled with fear and did not dare to look.

American Standard Version

I am the God of thy fathers, the God of Abraham, and of Isaac, and of Jacob. And Moses trembled, and durst not behold.

Commentary

### SUMMARY
Acts 7:32, embedded within Stephen's extensive historical discourse before the Sanhedrin, recounts God's profound self-revelation to Moses at the burning bush. This pivotal moment emphasizes God's eternal covenant faithfulness, identifying Him as the unchanging God of the patriarchs—Abraham, Isaac, and Jacob—and highlights Moses' awe-struck, trembling response to the divine presence, underscoring the holiness and majesty of the encounter.

### CONTEXT
* **Literary Context:** Acts 7:32 is a crucial part of Stephen's lengthy and impassioned defense speech, which spans almost the entire seventh chapter of Acts. Stephen, accused of blasphemy against the Temple and the Law, does not directly refute the charges but instead provides a sweeping historical overview of Israel's relationship with God, from Abraham to Solomon. He meticulously traces God's consistent presence and activity among His people, often outside the confines of the Temple or the Mosaic Law. This particular verse, quoting God's words to Moses, serves to establish the divine authority of Moses' commission and, by extension, the continuity of God's redemptive plan, even as Stephen subtly critiques Israel's historical pattern of rejecting God's messengers. The immediate preceding verses recount Moses' flight from Egypt and his forty years in Midian, setting the stage for this dramatic encounter at the burning bush, which is the turning point in Moses' life and Israel's history.
* **Historical & Cultural Context:** The historical setting is the wilderness of Midian, specifically Mount Horeb (Sinai), where Moses encounters God in a burning bush. This event, detailed in [Exodus 3](/exodus/3 "Exodus 3 - The Burning Bush and Moses' Call"), occurred during Israel's enslavement in Egypt, a period of immense suffering and longing for deliverance. The cultural context includes the deeply ingrained reverence for the patriarchs—Abraham, Isaac, and Jacob—as the foundational figures of the Israelite nation and the recipients of God's foundational covenant promises. For God to identify Himself as "the God of thy fathers" (a direct quote from [Exodus 3:6](/exodus/3-6 "Exodus 3:6 - God's Revelation to Moses")) would immediately evoke a powerful sense of continuity, heritage, and covenant obligation for any Israelite listener, including Stephen's accusers. Moses' reaction—trembling and daring not to behold—is consistent with ancient Near Eastern and biblical understanding of encountering the divine, where such a revelation often evoked fear, reverence, and a sense of unworthiness, as seen in other encounters like Isaiah's vision in [Isaiah 6:5](/isaiah/6-5 "Isaiah 6:5 - Isaiah's Vision and Confession").
* **Key Themes:** This verse contributes significantly to several key themes within Stephen's discourse and the broader book of Acts. Firstly, it underscores **God's Enduring Covenant Faithfulness**. By identifying Himself with Abraham, Isaac, and Jacob, God affirms His unchanging character and His unwavering commitment to the promises made to the patriarchs, demonstrating that His plan of salvation spans generations and is rooted in His eternal nature. Secondly, it highlights the theme of **Divine Revelation and Awe**. The direct, personal revelation of God to Moses, coupled with Moses' profound response of trembling and fear, illustrates the holy reverence due to the living God. This contrasts sharply with the human tendency to domesticate or control God through institutions like the Temple. Thirdly, it speaks to the **Continuity of God's Work** and His presence outside human-made structures. Stephen uses this historical detail to show that God was actively involved with His people from the very beginning, long before the Mosaic Law or the Temple were established. This supports Stephen's broader argument that God's presence is not confined to the Temple in Jerusalem, but rather He has always worked through His chosen messengers and in various locations, as seen in the broader narrative of [Acts](/acts/7 "Acts 7 - Stephen's Speech").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **God (Greek, _theós'_):** G2316. This term refers to a deity, specifically, in this context, the supreme Divinity. The repetition of "the God of" emphasizes the singular, sovereign nature of the God of Israel, distinct from any pagan deities. His identification with Abraham, Isaac, and Jacob underscores His covenant relationship and His active involvement in the history of His people, establishing His identity as the one true, living God who keeps His promises across generations.
* **trembled (Greek, _éntromos'_):** G1790. Derived from a word meaning "terrified," this term vividly describes Moses' physical and emotional reaction to the divine presence. It signifies a profound, overwhelming fear and awe, a natural human response to encountering infinite holiness and power. This is not merely a fear of punishment, but a deep sense of unworthiness and reverence in the face of the unapproachable light of God. The associated verb `gínomai` (G1096) further emphasizes the *state* of becoming terrified.
* **behold (Greek, _katanoéō'_):** G2657. This word means "to observe fully," "to consider," or "to perceive." Moses "durst not behold" or "dared not look intently." This signifies his profound reverence and humility, acknowledging the vast chasm between finite humanity and infinite divinity. It's a recognition that the full glory of God is too overwhelming for human eyes to gaze upon directly, a theme consistent with other biblical accounts of divine encounters.

#### Verse Breakdown
* **"[Saying], I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob.":** This is a direct quotation from God's self-revelation to Moses at the burning bush, as recorded in [Exodus 3:6](/exodus/3-6 "Exodus 3:6 - God's Revelation to Moses"). The declaration "I am the God of thy fathers" immediately establishes a profound connection to Israel's foundational covenant history. By naming Abraham, Isaac, and Jacob, God affirms His unchanging identity and His unwavering commitment to the promises made to these patriarchs. This statement reassures Moses of the continuity of God's plan and His faithfulness across generations, providing the divine authority for Moses' subsequent mission to deliver Israel.
* **"Then Moses trembled, and durst not behold.":** This clause describes Moses' immediate and powerful reaction to the divine voice and presence. The word "trembled" conveys a visceral, overwhelming fear and awe, a natural response to encountering the living God in His holy majesty. His inability or unwillingness to "behold" (look intently) signifies a deep reverence and humility, acknowledging the unapproachable holiness of God. It highlights the vast qualitative difference between the finite human and the infinite divine, emphasizing the sacred and terrifying nature of the encounter.

#### Literary Devices
Stephen's use of this verse employs several powerful literary devices. **Quotation** is central, as he directly cites God's words from [Exodus 3:6](/exodus/3-6 "Exodus 3:6 - God's Revelation to Moses"), lending immense authority and weight to his historical narrative. This direct quote also functions as **Allusion**, drawing the audience's mind back to the foundational event of the Exodus and God's covenant with Israel. The phrase "the God of Abraham, and the God of Isaac, and the God of Jacob" is a form of **Anaphora** (repetition of a word or phrase at the beginning of successive clauses), which emphasizes the continuity and unwavering nature of God's covenant relationship with the patriarchs. Moses' reaction—"trembled, and durst not behold"—is a powerful example of **Pathos**, evoking a sense of awe and reverence in the listener. This description also functions as **Symbolism**, where Moses' fear and humility symbolize the appropriate human response to divine holiness, contrasting implicitly with the Sanhedrin's perceived arrogance in rejecting God's current messenger, Stephen.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly underscores the theological truth of God's immutability and His unwavering commitment to His covenant promises. By identifying Himself as the God of Abraham, Isaac, and Jacob, God declares His eternal faithfulness, demonstrating that His character and His redemptive plan are consistent across generations. This declaration is not merely a historical reference but a living affirmation of God's ongoing relationship with His people, a relationship rooted in His sovereign choice and steadfast love. Moses' trembling response, in turn, highlights the appropriate human posture of reverence and humility before the Holy One, a reminder that true worship acknowledges God's transcendent majesty and power. This encounter establishes the foundation for the Mosaic covenant and the giving of the Law, all predicated on the character of the God who has always been faithful to His word.

* [Exodus 3:6](/exodus/3-6 "God's Self-Identification to Moses")
* [Matthew 22:32](/matthew/22-32 "Jesus' Argument for the Resurrection")
* [Hebrews 11:16](/hebrews/11-16 "God Not Ashamed to be Called Their God")

### REFLECTION AND APPLICATION
Acts 7:32 offers profound insights for contemporary believers, inviting us to reflect on the nature of God and our response to Him. Firstly, God's self-identification as the God of Abraham, Isaac, and Jacob reminds us that our faith is rooted in a historical, covenant-keeping God whose promises are utterly trustworthy. In a world of constant change and uncertainty, this truth provides an anchor for our souls, assuring us that the God who called Abraham and delivered Israel is the same God who works in our lives today. His faithfulness is not dependent on our performance but on His unchanging character. Secondly, Moses' reaction—trembling and daring not to behold—serves as a powerful corrective to any casual or presumptuous approach to God. It calls us to cultivate a profound sense of awe and reverence, recognizing the immense holiness, power, and majesty of the Creator. While we are invited into intimate relationship with God through Christ, this intimacy should never diminish our deep respect for His transcendence. This verse encourages us to approach God with both humble adoration and confident trust, knowing that He is both infinitely holy and intimately present.

#### Questions for Reflection
* **How does understanding God as "the God of Abraham, Isaac, and Jacob" deepen your trust in His faithfulness to His promises in your own life?**
* **In what ways might our modern familiarity with God sometimes diminish our sense of awe and reverence? How can we cultivate a more profound sense of holy fear in His presence?**
* **What practical steps can you take to approach God with both intimacy and deep respect in your daily walk?**

### FAQ
**Why does God identify Himself as "the God of Abraham, and the God of Isaac, and the God of Jacob" to Moses?**

Answer: God identifies Himself in this way to Moses for several crucial reasons. Firstly, it establishes **continuity and authority**. By linking Himself to the patriarchs, God affirms that He is the same God who initiated the covenant with Abraham, confirmed it with Isaac, and reaffirmed it with Jacob. This immediately grounds Moses' call within the established history and promises of Israel, providing divine legitimacy for his mission to lead the people out of Egypt. Secondly, it highlights **covenant faithfulness**. This declaration reminds Moses (and through Stephen, the Sanhedrin) that God is a covenant-keeping God. The promises made to the patriarchs—concerning land, descendants, and blessing—were still active, and God was now moving to fulfill them. Thirdly, it underscores **God's living relationship** with His people. As Jesus later explains in [Matthew 22:32](/matthew/22-32 "Matthew 22:32 - God of the Living"), God is not the God of the dead, but of the living, implying the continued existence and relationship of the patriarchs with Him. This self-identification serves as a powerful reminder of God's unchanging nature and His unwavering commitment to His chosen people across generations.

### CHRIST-CENTERED FULFILLMENT
Acts 7:32, with God's self-identification as "the God of Abraham, and the God of Isaac, and the God of Jacob," finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. This declaration, initially given to Moses, powerfully foreshadows God's ongoing commitment to His covenant people and His ultimate plan of salvation. Jesus Himself appeals to this very statement in [Matthew 22:32](/matthew/22-32 "Matthew 22:32 - Jesus' Argument for the Resurrection") (and its parallels in [Mark 12:26](/mark/12-26 "Mark 12:26 - God of Abraham, Isaac, and Jacob") and [Luke 20:37](/luke/20-37 "Luke 20:37 - God of the Living")) to argue for the resurrection of the dead, asserting that God is the God of the living, not the dead, thereby demonstrating the eternal life of the patriarchs and, by extension, all who are in covenant with Him. Christ is the ultimate heir of Abraham's promise, through whom all the families of the earth are blessed ([Galatians 3:16](/galatians/3-16 "Galatians 3:16 - Christ, the Seed of Abraham")). The covenant faithfulness of God, so clearly articulated at the burning bush, culminates in the sending of His Son, Jesus, who perfectly embodies God's promises and brings them to fruition. Moses' trembling and inability to behold God's full glory at the bush points forward to the reality that in Christ, the unapproachable God has made Himself fully known and accessible. Jesus is the "radiance of God's glory and the exact representation of His being" ([Hebrews 1:3](/hebrews/1-3 "Hebrews 1:3 - Christ, the Radiance of God's Glory")), allowing humanity to "behold" God's glory in a way Moses could not, for "whoever has seen me has seen the Father" ([John 14:9](/john/14-9 "John 14:9 - Jesus and the Father")). Thus, the God of Abraham, Isaac, and Jacob is fully revealed and made known in the person of Jesus Christ, the one through whom God's ancient covenant promises are eternally fulfilled.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 3:6

Moreover he said, I [am] the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.

Matthew 22:32

I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.

Revelation 1:17

And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:

Matthew 17:6

And when the disciples heard [it], they fell on their face, and were sore afraid.

Psalms 89:7

God is greatly to be feared in the assembly of the saints, and to be had in reverence of all [them that are] about him.

Genesis 50:24

And Joseph said unto his brethren, I die: and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob.

Luke 5:8

When Simon Peter saw [it], he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord.