3. (Acts 13:26-29) Using the examples of John the Baptist and the Jewish rulers, Paul shows how people both received and rejected Jesus.
26 "Brothers, sons of the family of Abraham, and those among you who fear God, to us has been sent the message of this salvation. 27 For those who live in Jerusalem and their rulers, because they did not recognize him nor understand the utterances of the prophets, which are read every Sabbath, fulfilled them by condemning him. 28 And though they found in him no guilt worthy of death, they asked Pilate to have him executed. 29 And when they had carried out all that was written of him, they took him down from the tree and laid him in a tomb.
a. Brothers, sons of the family of Abraham. This address is made to them in the synagogue, who were Jews by birth, and in a form very grateful and pleasing; he calls them "men", perhaps not only from the common nature of mankind in them, but because they took this name peculiarly to themselves, and denied it to the nations of the world; and which they gather from Ezekiel 34:31 and he styles them "brethren", because they were his countrymen; and "children of the stock of Abraham", with respect to their lineage and descent, and of which they gloried (Gill).
a2. He means here to address particularly the native-born Jews; and this appellation is used because they valued themselves highly on account of their descent from Abraham (see the notes on Matthew 3:9); and because the promise of the Messiah had been specially given to him. And those among you who fear God, means Proselytes. See the notes on Acts 13:16. (Barnes).
b. For those who dwell in Jerusalem, and their rulers, because they did not know Him: Those who didn't know the Scriptures rejected Jesus, and delivered Him to Pilate to be executed. This was true even though they lived in Jerusalem and were rulers among the Jews. Therefore Jesus was executed and laid in a tomb.
b2. The statement in this verse is designed, not to reproach the Jews at Jerusalem, but to introduce the fact that Jesus had died, and had risen again. With great wisdom and tenderness, Paul speaks of the murderers of the Saviour in such a manner as not to exasperate, but, as far as possible, to mitigate their crime. There was sufficient guilt in the murder of the Son of God to fill the nation with alarm, even after all that could be said to mitigate the deed. See Acts 2:23, Acts 2:36-37. When Paul says, "They knew him not," he means that they did not know him to be the Messiah (see 1 Corinthians 2:8); they were ignorant of the true meaning of the prophecies of the Old Testament; they regarded him as an impostor. See the notes on Acts 3:17. (Barnes).
c. Nor yet the voices of the prophets - The meaning of the predictions of the Old Testament respecting the Messiah. They expected a prince and a conqueror, but did not expect a Messiah that was poor and despised; that was a man of sorrows and that was to die on a cross.
d. Which are read every sabbath-day - In the synagogues. Though the Scriptures were read so constantly, yet they were ignorant of their true meaning. They were blinded by pride, and prejudice, and preconceived opinions. People may often in this way read the Bible a good part of their lives and never understand it.
e. They have fulfilled them ... - By putting him to death they have accomplished what was foretold!
f. They took Him down from the tree: In calling the cross a tree, Paul drew on the idea from Deuteronomy 21:22-23. In that passage, it says that God curses a person who is hanged from a tree. Paul wanted to communicate the idea that Jesus was cursed so that we could be blessed (Galatians 3:13).
f1. They took him down ... - That is, it was done by the Jews. Not that it was done by those who put him to death, but by Joseph of Arimathea, and by Nicodemus, who were Jews. Paul is speaking of what was done to Jesus by the Jews at Jerusalem; and he does not affirm that the same persons put him to death and laid him in a tomb, but that all this was done by Jews. See John 19:38-39. (Barnes)
4. (Acts 13:30-37) Paul preaches the resurrected Jesus.
30 But God raised him from the dead, 31 and for many days he appeared to those who had come up with him from Galilee to Jerusalem, who are now his witnesses to the people. 32 And we bring you the good news that what God promised to the fathers, 33 this he has fulfilled to us their children by raising Jesus, as also it is written in the second Psalm, 'You are my Son, today I have begotten you.' 34 And as for the fact that he raised him from the dead, no more to return to corruption, he has spoken in this way, "'I will give you the holy and sure blessings of David.' 35 Therefore he says also in another psalm, "'You will not let your Holy One see corruption.' 36 For David, after he had served the purpose of God in his own generation, fell asleep and was laid with his fathers and saw corruption, 37 but he whom God raised up did not see corruption.
a. But God: These are wonderful words. Man did his best to fight against God - even to kill Him - but God was greater than man's sin and rebellion, and Jesus rose from the grave, winning over sin and death.
b. But God raised Him from the dead: Here, the fact was simply stated. Yet, evidence from eyewitnesses was also offered (He was seen for many days by those who came up with Him).
c. God has fulfilled this for us their children: Then Paul applied the truth of Jesus' resurrection. The resurrection means that Jesus truly is the unique Son of God (Psalm 2:7), and it proves that He was utterly holy even in His work on the cross (Psalm 16:10).
Acts13:38-39 With a promise and a warning, Paul applies the truth of who Jesus is and what He did for us.
38 Let it be known to you therefore, brothers, that through this man forgiveness of sins is proclaimed to you, 39 and by him everyone who believes is freed [or justified] from everything from which you could not be freed [or justified] by the law of Moses.
a. Through this Man is preached to you the forgiveness of sins: The promise is that, because of who Jesus is and what He did for us, forgiveness is offered to us freely in Jesus. We may be justified from all things from which you could not be justified by the law of Moses.
b. Everyone who believes is justified: Jesus does not only forgive us, but we are also justified by Him. Forgiveness takes care of the debt of sin, but justification puts a positive credit on our account before God.
Acts 13:26-41 - NOTES
| 26) "You brothers, descendants of Abraham's family and those of you who respect God very much, this message of salvation was intended for us. |
- See 13:17 for the background. - God has sent this message of salvation for all of us. |
| 27) For the people living in Jerusalem, together with their ruling officials, did not understand [that Jesus was the Messiah] or what the message of the prophets, which is read every Sabbath day, really meant. So, [because of this] they [actually] made these Scripture predictions come true by condemning Jesus. |
- The rulers in Jerusalem did not understand the message from the Scriptures. - The rulers fulfilled the prophecies and made Jesus suffer as predicted in such passages as Isaiah 53. |
| 28) They asked Pilate to have Him put to death, even though they could not find any [legitimate] reason to execute Him. |
- There is a proper place for a death sentence. - This may have been new information because the gospel was spreading only by word of mouth at this point in time. |
| 29) And when they had done everything that was predicted about Him, they took Jesus down from the tree [i.e., the cross] and placed Him in a tomb. | - Predicted in the Scriptures (The Old Testament.) |
| 30) But God raised Him up from the dead | - Paul has reached the central issue of his sermon - the resurrection. |
| 31) so that He was seen for many days by those [apostles] who came with Him from Galilee to Jerusalem. These men are now His witnesses before the people. |
- The evidence: Jesus was seen by his disciples following the resurrection and they are telling of it now. - witnesses: Acts 1:8 and related Scripture. |
| 32) And we bring you good news concerning the promise [God] made to our forefathers | - Promises like Genesis 12:3. |
| 33) and has now fulfilled to [us], their children, in raising up Jesus [to be the Messiah], just as it was written in the second Psalm [2:7]: "You [i.e., Jesus] are my Son; this day I have become Your Father." |
- Psalm two is one of just two places in the Old Testament that uses the word Messiah. - raising up Jesus. It could be used in the sense of Acts 3:22 where a prophet is to be "raised up" like Moses. It could also be that Jesus was a Son of God in two senses. He was born of Mary, making him the Son of God and later adopted by the Father as well. Kings sometimes adopted their own son so there could be no question about who was heir to the throne. The Father-son relationship is spoken of this way in 2 Samuel 7:14. |
| 34) [Now] in regard to God raising Him up from the dead, never to decay, He said this about it [Isa. 55:3], "I will give you the sacred and certain blessings promised to David." |
- Promises were made to David that were not fulfilled in King David. These actually found fulfillment in Jesus. - Paul quotes from Isaiah, but condensed the verse. |
| 35) God said in another Psalm [16:10], "You will not allow your Holy One to decay." |
- Another Psalm foretold his Resurrection. - Peter had also used this verse in his sermon in Acts 2, but Paul had not been there to hear it. |
| 36) For David died and was buried with his forefathers and [his body] decayed after he had served his generation according to the purpose of God. |
- The Psalm did not fit King David. It was predictive of the coming Jesus. |
| 37) But Jesus, whom God raised up [from the dead], never did decay. |
|
| 38) "Brothers, you should know, therefore, that forgiveness of sins is being proclaimed [to people] through this man [Jesus], |
- Conclusion: Forgiveness of sins is available to all believers, giving us right standing with God. |
| 39) and [it is] by Him that every believer is made right with God in every way that he could not have been made right by [observing the requirements of] the law of Moses. |
- The key is believing, not keeping the Law of Moses. |
| 40) Beware that what was spoken by the prophets does not happen to you: |
- There is a very certain punishment in ignoring the prophets. |
| 41) [Hab. 1:5 says], "Look, you people who despise [God], and be amazed [at what He can do] and be destroyed [for rejecting Him]; for I [i.e., God] will accomplish such a work during your days that you will not believe [it could happen, even] if someone told you about it." |
- Habakkuk 1:5 in the LXX. - This was the language of a near-term proph |
Albert Barnes Notes on Acts 13
Acts 13:26
Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.
Men and brethren - Paul now exhorts them to embrace the Lord Jesus as the Messiah. He uses, therefore, the most respectful and fraternal language.
Children of the stock of Abraham - Descendants of Abraham; you who regard Abraham as your ancestor. He means here to address particularly the native-born Jews; and this appellation is used because they valued themselves highly on account of their descent from Abraham (see the notes on Matthew 3:9); and because the promise of the Messiah had been specially given to him.
And whosoever ... - Proselytes. See the notes on Acts 13:16.
Is the word of this salvation sent - This message of salvation. It was sent particularly to the Jewish people. The Saviour was sent to that nation Matthew 15:24; and the design was to offer to them first the message of life. See the notes on Acts 13:46.
Acts 13:27
For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him.
Because they knew him not - The statement in this verse is designed, not to reproach the Jews at Jerusalem, but to introduce the fact that Jesus had died, and had risen again. With great wisdom and tenderness, Paul speaks of the murderers of the Saviour in such a manner as not to exasperate, but, as far as possible, to mitigate their crime. There was sufficient guilt in the murder of the Son of God to fill the nation with alarm, even after all that could be said to mitigate the deed. See Acts 2:23, Acts 2:36-37. When Paul says, "They knew him not," he means that they did not know him to be the Messiah (see 1 Corinthians 2:8); they were ignorant of the true meaning of the prophecies of the Old Testament; they regarded him as an impostor. See the notes on Acts 3:17.
Nor yet the voices of the prophets - The meaning of the predictions of the Old Testament respecting the Messiah. They expected a prince and a conqueror, but did not expect a Messiah that was poor and despised; that was a man of sorrows and that was to die on a cross.
Which are read every sabbath-day - In the synagogues. Though the Scriptures were read so constantly, yet they were ignorant of their true meaning. They were blinded by pride, and prejudice, and preconceived opinions. People may often in this way read the Bible a good part of their lives and never understand it.
They have fulfilled them ... - By putting him to death they have accomplished what was foretold.
Acts 13:28
And though they found no cause of death in him, yet desired they Pilate that he should be slain.
And though they found ... - They found no crime which deserved death. This is conclusively shown by the trial itself. After all their efforts; after the treason of Judas; after their employing false witnesses; still no crime was laid to his charge. The Sanhedrin condemned him for blasphemy; and yet they knew that they could not substantiate the charge before Pilate, and they therefore endeavored to procure his condemnation on the ground of sedition. Compare Luke 22:70-71, with Luke 23:1-2.
Yet desired they Pilate ... - Matthew 27:1-2; Luke 23:4-5.
Acts 13:29
And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre.
They took him down ... - That is, it was done by the Jews. Not that it was done by those who put him to death, but by Joseph of Arimathea, and by Nicodemus, who were Jews. Paul is speaking of what was done to Jesus by the Jews at Jerusalem; and he does not affirm that the same persons put him to death and laid him in a tomb, but that all this was done by Jews. See John 19:38-39.
Acts 13:30
But God raised him from the dead:
But God raised him ... - See the notes on Acts 2:23-24.
Acts 13:31
And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people.
And he was seen - See the notes at the end of Matthew.
Many days - Forty days, Acts 1:3.
Of them which came up - By the apostles particularly. He was seen by others; but they are especially mentioned as having been chosen for this object, to bear witness to him, and as having been particularly qualified for it.
Acts 13:32
And we declare unto you glad tidings, how that the promise which was made unto the fathers,
And we - We who are here present. Paul and Barnabas.
Declare unto you glad tidings - We preach the gospel the good news. To a Jew, nothing could be more grateful intelligence than that the Messiah had come; to a sinner convinced of his sins nothing can be more cheering than to hear of a Saviour.
The promise ... - The promise here refers to all that had been spoken in the Old Testament respecting the advent, sufferings, death, and resurrection of Christ.
Acts 13:33
God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.
God hath fulfilled - God has completed or carried into effect by the resurrection of Jesus. He does not say that every part of the promise had reference to his resurrection; but his being raised up completed or perfected the fulfillment of the promises which had been made respecting him.
In the second psalm - Acts 13:7.
Thou art my Son - This psalm has been usually understood as referring to the Messiah. See the notes on Acts 4:25.
This day have I begotten thee - It is evident that Paul uses the expression here as implying that the Lord Jesus is called the Son of God because he raised him up from the dead, and that he means to imply that it was for this reason that he is so called. This interpretation of an inspired apostle fixes the meaning of this passage in the psalm, and proves that it is not there used with reference to the doctrine of eternal generation, or to his incarnation, but that he is called his Son because he was raised from the dead. And this interpretation accords with the scope of the psalm. In Acts 13:1-3 the psalmist records the combination of the rulers of the earth against the Messiah, and their efforts to cast off his reign. This was done, and the Messiah was rejected. All this pertains, not to his previous existence, but to the Messiah on the earth. In Acts 13:4-5, the psalmist shows that their efforts would not be successful; that God would laugh at their designs; that is, that their plans should not succeed.
In Acts 13:6-7, he shows that the Messiah would be established as a king; that this was the fixed decree, and that he had been begotten for this. All this is represented as subsequent to the raging of the pagan, and to the counsel of the kings against him, and must, therefore, refer, not to his eternal generation or his incarnation, but to something succeeding his death; that is, to his resurrection, and his establishment as King at the right hand of God. This interpretation by the apostle Paul proves, therefore, that this passage is not to be used to establish the doctrine of the eternal generation of Christ. Christ is called the Son of God for various reasons. In Luke 1:35, because he was begotten by the Holy Spirit. In this place, on account of his resurrection. In Romans 1:4 it is also said that he was declared to be the Son of God by the resurrection from the dead. See the notes on that place. The resurrection from the dead is represented as in some sense the beginning of life, and it is with reference to this that the terms "Son," and "begotten from the dead," are used, as the birth of a child is the beginning of life. Thus, Christ is said, Colossians 1:18, to be "the first-born from the dead"; and thus, in Revelation 1:5; he is called "the firsthegotten of the dead"; and with reference to this renewal or beginning of life he is called a Son. In whatever other senses he is called a Son in the New Testament, yet it is here proved:
This day - The words "this day" would naturally, in the connection in which they are found, refer to the time when the "decree" was made. The purpose was formed before Christ came into the world; it was executed or carried into effect by the resurrection from the dead. See the notes on Psalm 2:7.
Have I begotten thee - This evidently cannot be understood in a literal sense. It literally refers to the relation of an earthly father to his children; but in no such sense can it be applied to the relation of God the Father to the Son. It must, therefore, be figurative. The word sometimes figuratively means "to produce, to cause to exist in any way"; 2 Timothy 2:23, "Unlearned questions avoid, knowing that they do gender (beget) strifes." It refers also to the labors of the apostles in securing the conversion of sinners to the gospel: 1 Corinthians 4:15, "In Christ Jesus I have begotten you through the gospel"; Plm 1:10, Whom (Onesimus) I have begotten in my bonds. It is applied to Christians: John 1:13, "Which were born (begotten), not of blood, etc., but of God"; John 3:3, Except a man be born (begotten) again," etc. In all these places it is used in a figurative sense to denote "the commencement of spiritual life by the power of God; so raising up stoners from the death of sin, or so producing spiritual life that they should sustain to him the relation of sons." Thus, he raised up Christ from the dead, and imparted life to his body; and hence, he is said figuratively to have begotten him from the dead, and thus sustains toward the risen Saviour the relation of father. Compare Colossians 1:18; Revelation 1:5; Hebrews 1:5.
Acts 13:34
And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David.
And as concerning - In further proof of this. To show that he actually did it, he proceeds to quote another passage of Scripture.
No more to return to corruption - The word "corruption" is usually employed to denote "putrefaction, or the mouldering away of a body in the grave; its returning to its native dust." But it is certain (Acts 13:35. See the notes on Acts 2:27) that the body of Christ never in this sense saw corruption. The word is therefore used to denote "death, or the grave, the cause and place of corruption." The word is thus used in the Septuagint. It means here simply that he should not die again.
He said on this wise - He said thus ὅυτως houtōs.
I will give you - This quotation is made from Isaiah 55:3. It is quoted from the Septuagint, with a change of but one word, not affecting the sense. In Isaiah the passage does not refer particularly to the resurrection of the Messiah, nor is it the design of Paul to affirm that it does. His object in this verse is not to prove that he would rise from the dead, but that, being risen, he would not again die. That the passage in Isaiah refers to the Messiah there can be no doubt, Acts 13:1, Acts 13:4. The passage here quoted is an address to the people, an assurance to them that the promise made to David would be performed, a solemn declaration that he would make an everlasting covenant with them through the Messiah, the promised descendant of David.
The sure mercies of David - The word "mercies" here refers to the promise made to David; the mercy or favor shown to him by promising to him a successor that should not fail to sit on his throne, 2 Samuel 7:16; Psalm 89:4-5; Psalm 132:11-12. These mercies and promises are called "sure," as being true or unfailing; they would certainly be accomplished. Compare 2 Corinthians 1:20. The word "David" here does not refer, as many have supposed, to the Messiah, but to the King of Israel. God made to David a promise, a certain pledge; he bestowed on him this special mercy, in promising that he should have a successor who should sit forever on his throne. This promise was understood by the Jews, and is often referred to in the New Testament, as relating to the Messiah. Paul here says that that promise is fulfilled. The only question is how it refers to the subject on which he was discoursing. The point was not mainly to prove his resurrection, but to show particularly that he would never die again, or that he would forever live and reign. And the argument is, that as God had promised that David should have a successor who should sit forever on his throne, and as this prediction now terminated in the Messiah, the Lord Jesus, it followed that, as that promise was sure and certain, he would never die again. He must live if the promise was fulfilled. And though he had been put to death, yet under that general promise there was a certainty that he would live again. It was impossible, the meaning is, that the Messiah, the promised successor of David, the perpetual occupier of his throne, should remain under the power of death. Under this assurance the church now reposes its hopes. Zion's King now lives, ever able to vindicate and save his people.
Acts 13:35
Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption.
Wherefore - Διὸ Dio. To the same intent or end. In proof of the same thing - that he must rise and live forever.
He saith - God says by David, or David spake the promises made by God.
In another psalm - Psalm 16:10.
Thou wilt not suffer ... - See this explained in the notes on Acts 2:27.
Acts 13:36
For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption:
For David ... - This verse is designed to show that the passage in Psalm 16:1-11; could not refer to David, and must therefore relate to some other person. In Acts 13:37 it is affirmed that this could refer to no one, in fact, but to the Lord Jesus.
After he had served his own generation - See the margin. Syriac, "David in his own generation having served the will of God, and slept," etc. Arabic, "David served in his own age, and saw God." The margin probably most correctly expresses the sense of the passage. To serve a generation, or an age, is an unusual and almost unintelligible expression.
Fell on sleep - Greek: "slept," that is, "died." This is the usual word to denote "the death of saints." It is used of David in 1 Kings 2:10. See notes on Matthew 27:52.
And was laid unto ... - And was buried with his fathers, etc., 1 Kings 2:10.
And saw corruption - Remained in the grave, and returned to his native dust. See this point argued more at length by Peter in Acts 2:29-31, and explained in the notes on that place.
Acts 13:37
But he, whom God raised again, saw no corruption.
But he, whom God raised again - The Lord Jesus.
Saw no corruption - Was raised without undergoing the usual change that succeeds death. As David had returned to corruption, and the Lord Jesus had not, it followed that this passage in Psalm 16:1-11 referred to the Messiah.
Acts 13:38
Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins:
Be it known ... - Paul, having proved his resurrection, and shown that he was the Messiah, now states the benefits that were to be derived from his death.
Through this man - See the notes on Luke 24:47.
Acts 13:39
And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.
And by him - By means of him; by his sufferings and death.
All that believe - See the notes on Mark 16:16.
Are justified - Are regarded and treated as if they were righteous. They are pardoned, and admitted to the favor of God, and treated as if they had not offended. See this point explained in the notes on Romans 1:17; Romans 3:24-25; Romans 4:1-8.
From all things - From the guilt of all offences.
From which ye could not ... - The Law of Moses commanded what was to be done. It appointed sacrifices and offerings as typical of a greater sacrifice. But those sacrifices could not take away sin. See the notes on Hebrews 9:7-14; Hebrews 10:1-4, Hebrews 10:11. The design of the Law was not to reveal a way of pardon. That was reserved to be the unique purpose of the gospel.
The law of Moses - The commands and institutions which he, under the direction of God, established.
