John Calvin Commentary Acts 7:32

"I am the God of thy fathers, the God of Abraham, and of Isaac, and of Jacob. And Moses trembled, and durst not behold." — Acts 7:32 (ASV)

I am the God of your fathers. Now, we see for what purpose the vision was offered to Moses; namely, that the word of God might have its authority. For visions alone would do little good, unless doctrine were joined with them; and it is joined with them not as an inferior part, but as the cause and end of all visions.

And when He calls Himself the God of Abraham, Isaac, and Jacob, there is a double reason why He calls Himself so. Since the majesty of God is infinite, if we try to comprehend it, it rather swallows up our senses; if we endeavor to ascend to it, we vanish. Therefore, He adorns Himself with titles under which we can comprehend Him.

But we must note that God chooses such titles so that by them He may call us back to His word. For He is called the God of Abraham, Isaac, and Jacob for this reason: because He entrusted to them the doctrine of salvation, so that He might thereby be known to the world.

However, God properly had regard for the present circumstance when He spoke to Moses in this way. For this vision, the hope of the people's deliverance, and the commandment He was about to give Moses, all depended on the covenant He had made in times past with the fathers. Thus, the suspicion of novelty is removed, and Moses's mind is lifted up to hope for redemption, which was grounded in the entire promise.

Therefore, this title is as if God had said: "I, who have promised in the past to your fathers that I care for your safety, who have taken the kindred of Abraham under My protection by a free covenant, yes, who have appointed this time for an end to your bondage—I appear now to you, so that I may perform what I promised."

Just as today, all the promises of God must lean and be supported by this foundation, so that they may be sure and certain to us: that God has adopted us in Christ and has promised that He will be our God and our Father.

And Christ rightly infers from this passage that the godly live after they die (Matthew 22:32). For if the whole person perishes in death, this would be an unfitting speech: I am the God of Abraham. Suppose there is no Rome; would not someone who calls himself consul of Rome be laughed at?

For in a relationship, it is necessary that the related parts correspond to each other. There is also another reason to consider: since God holds both life and death in His hand, He undoubtedly preserves alive those whose Father He will be and whom He counts as His children. Therefore, though Abraham, Isaac, and Jacob died in the flesh, yet they live in spirit with God.

And Moses being afraid. It might seem absurd that a voice full of consolation would terrify Moses rather than make him glad. But it was good for Moses to be terrified in this way by the presence of God, so that he might compose himself to greater reverence. Nor does the voice of God alone strike his mind, but also His majesty, of which he saw a sign in the burning bush.

And what wonder is it if a person is afraid when he sees God? Especially, let us remember that people's minds are by this means prepared for fear and reverence, as in Exodus 20:22:

You have seen signs, you have heard the sound of the trumpet, that you may learn to fear the Lord.

But some will say: "Why does Moses, out of fear, not dare to look now, when he was not afraid to draw near before?" I answer that the nearer we draw to God, the more His glory appears, and so we are more afraid, and rightly so.

And God makes Moses afraid for no other reason than to make him obedient to Him. This fear was a preparation not unfit for greater boldness. And to this end tends that which follows: Put off your shoes from your feet. For by this sign, he is admonished to receive God's commandments with reverence and to give Him due glory by all means.