Exegetical and Hermeneutical Commentary of Acts 3:25
Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.
25. Ye are the children [better, sons ] of the prophets ] i.e. of the same race, and therefore what the prophets spake is meant for you. The prophet foretold by Moses is raised up for you.
and [ sons ] of the covenant ] Therefore, heirs to its promises and its obligations. So (2Ki 14:14) hostages are called literally sons of the pledgings or compacts.
saying unto Abraham ] Gen 22:18.
Fuente: The Cambridge Bible for Schools and Colleges
Ye are the children of the prophets – Greek: Ye are the sons of the prophets. The meaning is, not that they were literally the descendants of the prophets, but that they were their disciples, pupils, followers. They professed to follow the prophets as their teachers and guides. Teachers among the Jews were often spoken of under the appellation of fathers, and disciples as sons, Mat 12:27. See notes on Mat 1:1. As they were the professed disciples of the prophets, they should listen to them. As they lived among the people to whom the prophets were sent, and to whom the promises were made, they should avail themselves of the offer of mercy, and embrace the Messiah.
And of the covenant – Ye are the sons of the covenant; that is, you are of the posterity of Abraham, with whom the covenant was made. The word sons was often thus used to denote those to whom any favor pertained. whether by inheritance or in any other way. Thus, Mat 8:12, The children (sons) of the kingdom; Joh 17:12, the son of perdition. The word covenant denotes properly a compact or agreement between equals, or those who have a right to make such a compact, and to choose or refuse the terms. When applied to God and man, it denotes a firm promise on the part of God; a pledge to be regarded with all the sacredness of a compact, that he will do certain things on certain conditions. It is called a covenant only to designate its sacredness and the certainty of its fulfillment, not that man had any right to reject any of the terms or stipulations. As man has no such right, as he is bound to receive all that his Maker proposes, so, strictly and literally, there has been no compact or covenant between God and man. The promise to which Peter refers in the passage before us is in Gen 22:18; Gen 12:3.
In thy seed – Thy posterity. See Rom 4:13, Rom 4:16. This promise the apostle Paul affirms had express reference to the Messiah, Gal 3:16. The word seed is used sometimes to denote an individual Gen 4:25; and the apostle Gal 3:16 affirms that there was special reference to Christ in the promise made to Abraham.
All the kindreds – The word translated kindreds patriai denotes those who have a common father or ancestor, and is applied to families. It is also referred to those larger communities which were descended from the same ancestor, and thus refers to nations, Eph 3:15. Here it evidently refers to all nations.
Be blessed – Be made happy.
Fuente: Albert Barnes’ Notes on the Bible
Act 3:25-26
Ye are the children of the prophets and of the covenant.
The children of the covenant, the Saviours first care
I. All who have been dedicated to God by believing parents, are children of the covenant which God has made with their parents, and especially with Abraham, the great father of the faithful.
1. The blessings of the covenant with Abraham were all included in three great promises. The first was, In thy seed shall all the nations of the earth be blessed; the second, To thee and to thy seed will I give this land; the third, I will be a God to thee and to thy seed after thee. Of these promises the first was made to Abraham as an individual, and as the ancestor of the Messiah, and we have nothing to do with it, except to receive the Saviour whose coming it reveals. The second was made to Abraham, considered as the progenitor of the Jewish nation; and this promise also has been fulfilled, and we have no concern with it, only so far as it has a typical reference to the heavenly Canaan. The third promise was made to Abraham, considered as a believer, in covenant with God; as the great father of the faithful, or of all who should believe with a faith similar to His own. Of this covenant circumcision was the seal which answers to our baptism.
2. And now the question is, Are the baptized children of professed believers, like the Jews, born in covenant, and stand in the same relation to God? Notice–
(1) It is frequently predicted that the Gentiles should be brought into covenant with God. Thus in Hosea, God says, I will call them My people which were not My people. This passage is quoted by St. Paul, to prove our point, and in Isaiah the Jewish Church is assured that the Gentiles shall come to her light, that they shall come bringing her children in their arms, and that these shall supply the place of the children whom she had lost.
(2) We learn from many passages in the New Testament, that all these promises were fulfilled. We are there told that Abraham is the father of all who believe, that the blessing of Abraham has come upon the Gentiles; that all who belong to Christ are Abrahams seed, and heirs according to the promise. Now one of the privileges which Abraham enjoyed, was the liberty of bringing his children into covenant with God, and one of the promises which was made to him was, I will be a God to thy seed after thee. If, then, Christians are Abrahams heirs, they also have the same privilege; and Gods language to every Christian parent is the same. It appears, then, that Christians stand in the same place, which was formerly occupied by the Jews; we take up what they laid down; we receive the privileges and blessings which they forfeited; and therefore if their children were in covenant with God, so, my Christian friends, are ours. This conclusion is confirmed by St. Paul when he says, If the first-fruit be holy, the lump is also holy; and if the root be holy, so are the branches, i.e., relatively, holy as being dedicated to God in the ordinance of baptism.
II. If these truths have been established, it follows, that we are authorised to address every baptized child of believing parents in the language of our text. To all such, then, I say, To you first God, having raised up His Son Jesus, hath sent Him to bless you, etc.
1. One of the privileges which the Jews enjoyed in consequence of being children of the covenant was, the enjoyment of the first offer of salvation. Thus, when Christ commissioned His disciples to preach the gospel, he charged them to begin at Jerusalem. This command the apostles strictly observed. They preached the gospel at first, we are told, to none but the Jews only; and St. Paul, addressing the Jews at Antioch, says, It was needful that the gospel of Christ should first be preached to you. So now God sends the offer of salvation first to the children of believing parents. In this respect He acts as a wise earthly prince would do. Were such a prince disposed to confer distinguishing favours, he would doubtless offer them to the children of his obedient subjects, who had sworn allegiance to him before he offered them to the children of rebels or strangers. Now your parents have sworn allegiance to God, and engaged to use all their influence to induce you to do the same. In token of their readiness to do this, they have solemnly and publicly dedicated you to God; and He has so far accepted this dedication, that He now sends you the first offer of pardon and salvation through His Son. At the same time He can confer these blessings upon you only by turning you from your iniquities; for so long as you cleave to them, it is impossible that Christ should bless or prove a blessing to you. At the same time you cannot be turned from your iniquities but by your own consent. Christs language to you is, Turn ye at My reproof, and I will pour out My Spirit upon you, I will make known My words unto you. Come ye out from the ungodly world, and be ye separate, and touch not the unclean thing, and I will receive you, and be a Father to you, and ye shall be My sons and My daughters, saith the Lord Almighty.
2. And now I ask every baptized person what answer will you return to these invitations? While you were infants, God permitted your parents to act for you; but now you must act for yourselves, and stand or fall by your own choice. And what is that choice? Will you take your parents God to be your God? Will you take upon yourselves that covenant which they have made in your behalf, and perform its duties, that you may enjoy its blessings? Will you receive Christ as all must do who would receive power from Him to become the children of God? and as a proof of your willingness to receive Him, will you turn from your iniquities, and renounce all sinful pleasures and pursuits?
3. Permit me to suggest some considerations which may induce you to return such an answer us your duty and happiness require.
(1) You are this day to determine whether God or the world shall be your portion, whether Christ or Satan shall be your king. One of these masters you must serve, but not both.
(2) The choice you make will make a complete discovery of your true characters. If you choose to persist in pursuing worldly objects, it will prove that you are lovers of pleasure more than lovers of God; nay, that you are irreconcilably Gods enemies, and that the tears, entreaties, and example of your parents cannot induce you to love Him.
(3) Your choice is to be made for eternity. You are not to choose whether you will serve sin and Satan in this world, and God in the next; but whether you will be the slaves of sin, and, of course, the enemies of God for ever.
(4) Your choice will decide, not only your character, but your doom. You must receive the wages of that master whom you choose to serve.
4. Will you, by your conduct, say to all about you, I am a wretch so totally devoid of goodness, that I prefer the world to God, hell to heaven?
(1) If so, surely your guilt will be no common guilt; for you can make no excuse. You cannot even plead ignorance; for you have lived in pious families, and had a religious education. You reject a known, and not an unknown God. After seeing the difference between a life of religion and a life of sin, you deliberately choose the latter. Nay, more, you reject not only God, but your parents God; you violate not only the obligations which all His creatures are under to love and serve Him, but the peculiar obligations which result from your baptismal dedication to God. In addition to this, you will be guilty of the most inexcusable ingratitude. In giving you pious parents, God has conferred on you one of the greatest blessings which He could bestow. And will you requite Him for this favour by practically saying, I regret that my parents were pious, or that they dedicated me to God?
(2) If so, remember that as your guilt will be no common guilt, so your punishment will be no common punishment. How awfully aggravated it will be, you may learn from the terrible threatenings denounced against the unbelieving Jews who, like you, were children of the covenant. Christ declares that the very heathen will rise up against them in the day of judgment and condemn them. They who know their Lords will and do it not shall be beaten with many stripes. And will you then, by refusing to turn from your iniquities, pull down upon yourselves this terrible fate? Shall all the prayers and exertions of your parents only serve to increase your condemnation? Shall the baptismal water, with which you have been sprinkled, be converted into drops of liquid fire? You are like Capernaum, raised, as it were, to heaven by your privileges. Will you, by abusing or neglecting them, be yourselves cast down to hell–to the lowest hell? And now I wait for your reply.
III. What answer shall I return to Him that sent me, to Him who sends His Son to bless you in turning away every one of you from your iniquities? I suspect that most of you will return no direct answer, but plead for time to deliberate, for a little longer delay. But this cannot be granted. You have already delayed too long. The Jewish children were required to partake of the passover, and appear before God at the solemn feasts, as soon as they arrived at a proper age; and this, as we learn from our Saviours example, was the age of twelve years. If they refused or delayed to comply, they were doomed to be cut off from the people; to lose for ever the privileges which they slighted. Now a large proportion of those whom I am addressing, have not only reached, but overpast this period of life. You ought then long since to have embraced the Saviour, and thus have become prepared to appear at the table of Christ, who, the apostle tells us, is our passover that was sacrificed for us. Already you are liable to be cut off for ever from His people, in consequence of delaying to receive Him; and will you then talk of a longer delay? Gods language to you is, Now is the accepted time, now is the day of salvation. To-day, if ye will hear My voice, etc. I cannot but fear that some are still delaying a reply, and saying to the preacher as Felix did to Paul, Go thy way for this time, when I have a convenient season I will call for thee. But, my friends, I cannot depart without a direct and decided answer. Indeed, if you persist in delaying, I have one; for, in this case, to delay is to refuse. Beware lest there be among you any profane person, as Esau, who for one morsel of meat sold his birthright; for ye know how that afterwards, when he would have inherited the blessing, he was rejected, and found no place for repentance, though he sought it carefully with tears. Conclusion: It was my duty first to offer Christ to others. This duty I have discharged, and am now at liberty to make the same offer to you. Your heavenly Father is more careful for your happiness than even your earthly parents. They refused or neglected to give you to Him in your infancy, but He has provided a Saviour, through whom you may present yourselves to Him and be accepted, The Gentiles accepted Christ, when the children of the covenant rejected Him. Will you then imitate their example? Will you give yourselves to that God whom the children of the covenant neglect? Will you accept the privileges which they despise? If so, the blessing of Abraham will come upon you and your families, as it has on thousands of the Gentiles; and God will make with you aa everlasting covenant, as He did with him, to be a God to you. (E. Payson, D. D.)
Samuel
The life of Samuel manifests–
I. A holy childhood Four things conduced to this.
1. A mothers prayers.
2. Dedication to God.
3. A Divine message.
4. Acceptance of the heavenly call.
II. A noble manhood.
1. He was a champion for God. Gods service is ennobling.
2. He was an instrument of God.
(1) An instrument of defence to the people.
(2) An instrument of vengeance, soul, etc.
(3) An instrument of instruction.
3. He was a king maker and governor.
III. A useful end. The great man often does as much in his death as in his life. Samuel, in the solemn moments of his end–
1. Vindicated his life. Not in egotism, but as an example.
2. Reasoned with and admonished the people. He urged them to serve the Lord.
IV. A happy death. He had served God in life. God honoured him in death, and he went to his reward. Here we see the steps to happiness. Mothers, much of your childs future rests on you. Childhood, how important is your training! A useful life and a happy death follow this. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 25. Ye are the children of the prophets] This is the argumentum ad hominem: as ye are the children or disciples of the prophets, ye are bound to believe their predictions, and obey their precepts; and not only so, but ye are entitled to their promises. Your duty and your interest go hand in hand; and there is not a blessing contained in the covenant which was made with your fathers but belongs to you. Now, as this covenant respected the blessings of the Gospel, you must believe in Jesus Christ, in order to be put in possession of all those blessings.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Children of the prophets; the patriarchs, Abraham, Isaac, and Jacob, are called prophets, Psa 105:15, and did prophesy, foretelling things to come, &c. The disciples of the prophets are also called their children, or sons, 2Ki 2:3; and so these pretended and desired to be accounted. Children of the covenant are sixth unto whom the covenant belongs, which God made with Abraham and his seed; hence they are called the children of the promise, Rom 9:8 Gal 4:28; and the children of the kingdom, Mat 8:12. And this covenant of God with Abraham was the cause, that notwithstanding all the sore and heavy calamities of that people. God did always preserve some, and there was a remnant saved.
Kindreds; families, or nations.
Be blessed: through Christ, who is this seed of Abraham, all mercies in this world, and eternal life in the world to come, are bestowed; grace and glory, and every good thing.
Fuente: English Annotations on the Holy Bible by Matthew Poole
25. Ye are the children . . . of thecovenantand so the natural heirs of its promises.
in thy seed, &c.(Seeon Ga 3:8, &c.).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Ye are the children of the prophets,…. Of Abraham, Isaac, and Jacob, who are called prophets, Ps 105:15 being lineally and naturally descended from them; to them belonged the prophecies of the Old Testament concerning the Messiah, and the promises of him; they were heirs of them;
and of the covenant which God made with our fathers; so the phrase
, “children of the covenant”, is used by the Jews, as peculiar to themselves; [See comments on Ro 9:8] and so , “a son of the law” n, is also used by them in a like sense; the law, the covenant, and the promises, externally belonging to them:
saying unto Abraham, Ge 22:18
and in thy seed shall all the kindreds of the earth be blessed; meaning the Messiah, that sprung from him, and is called the son of Abraham; in whom, not only all Abraham’s spiritual seed among the Jews, or the elect of God in that nation, and who were truly the children of Abraham, and of the promise, but even all the chosen of God among the Gentiles, in every nation, and of every kindred and family among them, are blessed in Christ, with all spiritual blessings; with peace, pardon, righteousness, redemption, and salvation: for this is not a form of blessing the Gentiles would use, when they blessed themselves, or others; saying, God bless thee, as he blessed Abraham’s seed; for no one instance can be produced, when the Gentiles ever used such a form of blessing as this; but a prophecy of the calling of the Gentiles by the Messiah, and of their being blessed in him; see Ga 3:16 and though this sense is departed from by modern Jews, it was what the ancient synagogue gave into o.
n T. Bab. Gittin, fol. 62. 1. o Sepher Chasidim, sect. 961. apud Allix, Judgment of the Jewish Church, p 57.
Fuente: John Gill’s Exposition of the Entire Bible
Ye (H). Emphatic position.
The covenant which God made ( ). Literally, “the covenant which God covenanted.” and (second aorist middle indicative of ) are the same root. See on Mt 26:28. The covenant (agreement between two, , ) was with Abraham (Ge 12:1-3) and repeated at various times (Gen 18:18; Gen 22:18; Gen 26:4, etc.). In Heb 9:15-18 the word is used both for covenant and will. The genitive relative attracted to case of the antecedent.
Fuente: Robertson’s Word Pictures in the New Testament
Covenant [] . See on Mt 26:28.
Made (die qeto). The Rev. gives covenanted in margin. The noun covenant is derived from the verb diatiqnmi, originally to distribute or arrange. Hence to arrange or settle mutually; to make a covenant with.
Fuente: Vincent’s Word Studies in the New Testament
1) “Ye are the children of the prophets,” (humeis este hoi huioi ton propheton) “You all are (exist as) the sons (heirs) of the prophets,” in heir-lineage of the prophets of natural Israel.
2) “And of the covenants which God made with our fathers,” (kai tes diathekes es ho theos pateras humon) “And of the covenant which God made with our fathers,” the repeated pledges of a personal redeemer, thru your lineage, and an eventual grant of possession of a specific land grant territory to your people to be occupied in peace by such as have received Him as redeemer, Luk 1:32-33; Gen 13:14-17; Gen 15:18.
3) “Saying unto Abraham, And in thy seed,” (legon pros Abraam kai en to spermati sou) “Repeatedly saying or confirming to Abraham, even in thy seed,” Gen 12:1-3; Gen 17:4-8.
4) “Shall all the kindreds of the earth be blessed,” (eleulogethesontai pasai hai patriai tes ges) “All the families of the earth shall be blessed.” Gen 12:1-3; Gen 21:12; Gen 25:5; Gal 3:16-18; Gal 3:29.
Fuente: Garner-Howes Baptist Commentary
25. You are the children. He signifieth that the grace of the covenant was appointed principally for them, which covenant God made with their fathers. And so as he pricked them forward to obey the gospel, by terrifying them with the terror of punishment, so he allureth them now again to receive the grace which is offered them in Christ; so that we see how that God omitteth nothing whereby he may bring us unto himself. And it is the duty of a wise minister so to prick forward the sluggish and slow bellies, that he do lead those gently which are apt to be taught; we must also note diligently this course of teaching, where Peter showeth that the gospel is assigned and appointed unto the Jews. For it is not sufficient to have the mercy of God preached unto us generally, unless we also know that the same is offered unto us by the certain ordinance of God. For this cause is it that Paul standeth so much upon the avouching of the calling of the Gentiles, (Rom 15:18; Eph 3:3😉 because, if any man should think that the gospel came unto him by chance, when as it was scattered here and there, faith should quail; (197) yea, there should be a doubtful opinion instead of faith. Therefore, to the end we may steadfastly believe the promise of salvation, this application (that I may so term it) is necessary, that God doth not cast forth uncertain voices, that they may hang in the air, but that he doth direct the same unto us by his certain and determinate counsel. Peter telleth the Jews, that Christ is promised unto them after this sort, to the end they may more willingly embrace him. And how proveth he this? because they are the children of the prophets and of the covenant. He calleth them the children of the prophets, which were of the same nation, and therefore were heirs of the covenant, which did belong unto the whole body of the people. For he argueth thus: God made his covenant with our fathers; therefore we, which are their posterity, are comprehended in the covenant.
Whereby the doubting [doting] subtlety of the Anabaptists is refuted, who do expound the children of Abraham only allegorically; as if God had had no respect to his stock, when he said, “I will be the God of thy seed,” (Gen 17:7.) Certainly Peter doth not speak in this place of the shadows of the law; but he affirmeth that this is of force under the kingdom of Christ, that God doth adopt the children together with the fathers; and so, consequently, the grace of salvation may be extended unto those which are as yet unborn, (Rom 9:7.) I grant, indeed, that many which are the children of the faithful, according to the flesh, are counted bastards, and not legitimate, because they thrust themselves out of the holy progeny through their unbelief. But this doth no whit hinder the Lord from calling and admitting the seed of the godly into fellowship of grace. And so, although the common election be not effectual in all, yet may it set open a gate for the special elect. As Paul intreateth in the 11th to the Romans, (Rom 11:23,) whence we must set [seek] an answer for this question.
And in thy seed He proveth that the covenant was made with the fathers, because God said unto Abraham,
“
In thy seed shall all nations be blessed,” (Gen 22:18.)
But if we admit Paul’s interpretation, this testimony shall make nothing for the present cause. Paul teacheth that Christ is this seed, (Gal 3:16.) If the blessing be promised to all mankind by Christ, what is this to the especial or particular privilege of one nation? Secondly, Peter himself seemeth shortly after to subscribe to this exposition of Paul, when as he saith that Christ was sent, that in him the Jews may be blessed. For this could not be, unless Christ were that blessed seed. I answer, When Paul referreth it unto Christ, he standeth not upon the word seed, but he hath respect to an higher tiling; to wit, that it cannot be one seed, unless it be united and knit together in Christ, as in the Head. For Ismael and Isaac, although both of them be the sons of Abraham, yet do they not make one seed, because they be divided into two people. Therefore, though many be estranged from the family of Abraham, which came of hint according to the flesh, yet Moses noteth one certain body, when he promiseth the blessing unto the seed of Abraham. And whence cometh the unity, save only from the Head, which is Christ? In this sense doth Paul understand this word seed of Christ, although it be a noun collective; because, if you depart from hint, the posterity of Abraham shall be as torn members, neither shall there be any thing else in them, save only mere wasteless and scattering abroad. Peter agreeth with that doctrine, because he doth so extend the blessing unto all the people, that he doth, nevertheless, seek the fountain in Christ.
Secondly, forasmuch as the Jews do what they can to wring [wrest] from us this testimony, the godly readers must arm themselves against their cavils; and so much the rather, because Christian writers have been too slack in this point, as I have said in the Epistle to the Galatians. First, as touching the word seed, there is no cause wily they should prattle that Paul doth not rightly restrain it unto Christ; for he doth not this simply, but in that respect whereof I have spoken. In which point, I confess, both our Latin and Greek interpreters have erred. Now, we must see what this manner of speech doth import. The Gentiles shall be blessed in the seed of Abraham. Our men think that there is some cause noted; to wit, that through that seed the Gentiles shall be blessed. The Jews toss this to and fro, because this phrase signifieth every where in the Scriptures, an example or similitude; as, on the other side, (198) to be cursed in Sodom, in Israel, or in another people, is to take them for a notable example of a curse. I answer, that it is a doubtful speech, and taken diversely, according to the circumstance of the places, which the Jews do craftily dissemble. For they gather many places, out of which they prove that there is a comparison made; as if it should be said, The Gentiles shall desire to be blessed, like to the seed of Abraham. But when as the Scripture saith elsewhere, “They shall bless themselves in the living God,” as Jer 4:2; Isa 65:16; and again, “Do bless in the name of the Lord,” (Deu 10:8,) and in other such like places; who doth not see that there is a cause expressed? Therefore, I say that this form of speech ought to be understood according to the circumstances of the places.
And now, forasmuch as I have declared that the seed of Abraham can be found nowhere else save only in Christ, it remaineth that we consider of what sort the office of Christ is. So shall it appear, undoubtedly, that he is not made a bare example or pattern, but that the blessing is truly promised to him; because without him we be all accursed. Yet there remaineth one doubt; for certain both these are spoken in one sense, They shall be blessed in thee, and in thy seed; but Abraham was nothing else but a type or mirror of the blessing. I answer, that in the person of Abraham, that body is also noted out, which dependeth upon one head, and is knit together in the same.
All the families The Jews do grossly expound this, That all nations shall desire to be blessed, as the seed of Abraham. But we say otherwise, That they shall be engrafted into the society. For the name of Abraham tendeth to this end, because it should come to pass that God should gather all people (199) unto him. Also, when the prophets will declare the force hereof, they foretell everywhere that the inheritance of salvation shall be common to the Gentiles. And hereby it appeareth that the covenant of God, which was then proper to the Jews alone, is not only common to all men, but is made with us expressly; otherwise, we could not conceive that hope of salvation which is firm enough out of the gospel. Therefore, let us not suffer this promise to be wrung from us, which is, as it were, a solemn declaration, whereby the Lord maketh us his heirs together with the fathers. Whereunto Peter also had respect, when as he saith shortly after, that Christ was first sent unto the Jews; for he doth signify that the Gentiles also have their order, though it be secondary.
(197) “ Vacillaret,” vacillate or waver.
(198) “ Converso,” conversely.
(199) “ Populos,” nations.
Fuente: Calvin’s Complete Commentary
(25) And of the covenant. . . .It is a significant indication of the unity of apostolic teaching, which it was St. Lukes aim to bring before his readers, that St. Peter thus refers chiefly to the covenant made with Abraham (Gen. 12:3), with as full an emphasis as St. Paul does when he had learnt to see that it implicitly involved the calling of the Gentiles into the kingdom of Christ (Gal. 3:8.).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
25. Children of the prophets As Jews the prophets are your ancestors, and you are, unlike Gentiles, their children, heirs to the blessings they predicted on the chosen race.
Of the covenant Gen 17:2. The agreement, compact, or covenant between God and Abraham, including his seed after him, pledged obedience on one side and blessing from the other. In form it was often absolute, in essence it was conditional.
In thy seed Gen 22:18. Thy seed or posterity, including the Messiah preeminently though not exclusively.
All the kindreds As this prophecy is shown by the historic result to cover these our Christian ages, so it follows that the these days of Act 3:24 and the times of Act 3:21 are within these same mundane Christian ages, antecedent to the second advent of Christ.
Fuente: Whedon’s Commentary on the Old and New Testaments
“You are the sons of the prophets, and of the covenant which God made with your fathers, saying to Abraham, And in your seed shall all the families of the earth be blessed. Unto you first God, having raised up his Servant, sent him to bless you, in turning away every one of you from your iniquities.”
So they should listen. For they are the ‘sons of the prophets’, that is they come from the same background ideas and thoughts and mind-stream and nationality of the prophets, and look to the prophets as their ‘fathers’ and are the ones who would expect therefore to obey their prophecies. To be thought of as ‘the sons of the prophets’ would certainly please most of them.
Furthermore they are the sons ‘of the covenant’ which God made with Abraham, Isaac and Jacob. They have first right to this promise and covenant if only they will receive it. And the promise given there was that in their seed all the nations of the earth would be blessed (Gen 12:3; Gen 22:18; Gen 26:4). But Scripture also promised that from the seed of Abraham God would raise up His Servant (Isa 41:8), through whom that blessing would come. The whole world was to enjoy the blessing, but the Servant had brought it to them first.
‘Unto you first.’ Before the earth as a whole receives His blessing, as Isaiah has made clear that it will one day through the Servant (Isa 49:6), God has first appointed it to them, (to the Jew first, and then to the Gentile). That is why He has ‘raised up’ His Servant (caused Him to come forth in His purposes – compare Act 3:22), so that Israel might receive the anticipated blessing of Abraham and be blessed in turning away from their iniquities. The choice now therefore lies with them. They can refuse to hear His words and be cut off from Israel (Act 3:23). Or they can respond and enter into the blessing of the new Israel, turning from their sin and having them blotted out as He has promised (Act 3:19).
‘In your seed shall all the families of the earth be blessed.’ In Isa 41:8 the Servant whom God will raise up is said to be ‘the seed of Abraham My friend’. Initially that Servant and seed was the children of Jacob/Israel, but gradually the idea narrowed down to the One Who in Himself was Israel (Isa 49:3). It is then finally the unique Servant Who is the seed of Abraham through which the nations of the world will be blessed (for the outworking of this see our commentary on Isaiah). But Peter probably arrived there by inspiration.
It is informative to consider how many seed thoughts for the future there were in Peter’s words. They are not expounded on in depth, but they are here because Peter was taught by his Master, both before and after His resurrection, and was now inspired by the Holy Spirit Who brought them to the forefront of his thinking. These include, for example, Jesus as: the Messiah, the Holy One, the Righteous One, the Source and Sustainer of Life, the Servant, and the Great Prophet. And supporting these claims, and behind Him in them, are Moses, and all the prophets, and the patriarch Abraham himself.
Chapter 4 The Arrest of the Apostles, Their Response Through Peter And A Further Inundation From God.
It is a recognised principle of Scripture that once God begins to bless His people opposition will arise in order to seek to prevent it (consider Jesus’ words in Luk 12:4; Luk 12:11; Luk 21:12-19; Joh 15:18-19; Joh 16:2-3; Joh 16:33; see Act 3:25-26 below). It was inevitable. It was after all what happened to Jesus (see Luk 4:29; Luk 5:21; Luk 5:30; Luk 6:2; Luk 6:7; Luk 6:11 etc.). Indeed it is what was prophesied to happen to the Servant (Isa 50:8-9; Isa 53:8), and the followers of Jesus are also the Servant (Act 13:47). Luke now therefore introduces the first stage in the opposition. Peter and John are arrested and brought before the Sanhedrin, the Jewish body politic. But Peter is undeterred and sees it as an opportunity for witness to the leading authorities of Israel (compare Act 3:17). This is then followed by a further infusion of the Holy Spirit, and a picture of the progression of the new Israel.
A further importance of this section is that it establishes what the crucial difference was between the old Israel and the new Israel, and that was the Name of Jesus. The old Israel rejected the name and its bearer. They would not hear it under any circumstances. The new Israel claimed that there was salvation in no one else. In chapter 2 the emphasis had been on the enthronement of the King. In chapter 3 it had been on the work of the Servant and Prophet of God. Here it is now on the Name of Jesus, and the salvation that He has brought.
In this chapter we also have illustrated the approach taken by the Jewish authorities to judicial situations. It was a good principle of their system of justice that unless persons were aware of the consequences of their crimes they could not justly be punished for them. Thus when a ‘common’ person (untrained in the Law) had committed a crime, not of a capital nature, it was considered necessary that on the occasion of the first offence such a person be given a legal admonition before witnesses. They would then only be punished if they committed the offence again (when of course they could no longer claim ignorance). In this situation ignorance of the Law was considered to be an excuse. In view of the complexity of some of the laws this was very necessary.
This explains why in the first example below stress is laid on the fact that they were ‘unlearned and ignorant men’ (that is, untrained in the Law), which is why they are let off with a warning and a legal admonition. On any repetition of the offence they will be punished in accordance with their supposed crime. Then they could no longer be seen as ignorant of their ‘crime’, because they would have been legally admonished. So rather than the accounts of the trials being duplicates of the same event as suggested by some, they beautifully illustrate the stages that would necessarily have occurred, given the attitude of the Jewish Law and the determination of the disciples.
Fuente: Commentary Series on the Bible by Peter Pett
Act 3:25 . Ye [152] are the sons of the prophets and of the covenant , i.e. ye belong to both , inasmuch as what was promised by the prophets and pledged in the covenant is to be realized for and in you, as the recipients in accordance with promise and covenant. Comp. Act 2:39 ; Rom 9:4 ; Rom 15:8 . On , comp. the rabbinical passages in Wetstein. Concerning , used to denote closer connection (like ), see on Mat 8:12 . Incorrectly Lightfoot, Wolf, and Kuinoel render: “prophetarum discipuli (Mat 7:27 ; so the Greek ; Blomf. Gloss. Perss . 408), because then (in the same signification does not suit . Hence, incorrectly, also Michaelis, Morus, Heinrichs: “e vestra natione provenerunt prophetae.”
, covenant . For God bound Himself by covenant to bless all generations through the seed of Abraham, on the condition, namely, that Abraham obeyed His command (Gen 12:1 ). On , comp. Heb 8:10 ; Heb 10:16 ; Gen 15:18 , al. ; Mal 1:11Mal 1:11 . So with also in the classics.
. .] denotes the ethical direction. Bernhardy, p. 265. Abraham is conceived as representative of the forefathers; hence it is said that God had bound Himself towards the fathers when He spoke to Abraham .
] , and , quite as in Act 2:17 .
The quotation (Gen 22:18 ; comp. Act 18:18 , Act 12:3 ) is not exactly according to the LXX. According to the Messianic fulfilment, from which point of view Peter grasps and presents the prophetic meaning of the passage (see Act 3:26 ), . is not collective, but: in thy descendant , namely, the Messiah (comp. Gal 3:16 ), the future blessing of salvation has its causal ground. As to , gentes , here nations , see on Eph 3:15 .
[152] Observe the great emphasis of the as of the (ver. 26). From their position of preference they ought, in the consciousness of their being the people of God, to feel the more urgently the duty of accepting the Messiah.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
25 Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.
Ver. 25. Ye are the children ] Here he comforts them, being now cast down.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
25 .] He applies this to them , as being inheritors of the promises. They were descendants, according to the flesh, and fellow-partakers, according to the spirit.
For a full comment on this promise made to Abraham, see Gal 3:16 .
This is cited freely from the LXX, which for has .
Fuente: Henry Alford’s Greek Testament
Act 3:25 . , as in Act 3:26 , emphatic, “obligat auditores” Bengel, cf. Act 2:39 , Rom 9:4 ; Rom 15:8 ; their preference and destiny ought to make them more sensible of their duty in the reception of the Messiah; , “sons” as in Mat 8:12 , R.V. The rendering “disciples” (Mat 12:2 ), even if could be so rendered with (J. Lightfoot, Kuinoel), could not be applied to . The expression is Hebraistic, see Grimm-Thayer, sub , 2, and on many similar expressions Deissmann, Bibelstudicn , p. 163 ff. . , cf. Heb 8:10 ; Heb 10:16 , Gen 15:18 , Mal 1:11Mal 1:11 , for a similar construction in LXX in more than seventy places, so also frequently in classical writers. : on the word, see below, Act 7:8 . , cf. Gen 22:18 ; Gen 12:3 . For the application of the prophecy to the Messiah as the seed of Abraham by the Rabbinical writers, see Wetstein on Gal 3:16 (and Edersheim, Jesus the Messiah , ii., p. 712); so by St. Luke, although the words of the prophecy were first uttered in a collective sense. : “families,” R.V., Luk 2:4 , Eph 3:15 ; “kindreds,” A.V., is the rendering of other words, Act 4:5 , Act 7:3 . is found in LXX (and in Herodotus); in Gen 12:3 is used, and in Act 18:18 , but in Psa 22:27 and in 1Ch 16:28 we have the phrase (but see Nsgen, in loco ). In this quotation, cf. Gal 3:8 ; Gal 3:16 , and in the of the next verse we may see a striking illustration of the unity of Apostolic preaching, and the recognition of God’s purpose by St. Peter and St. Paul alike (Rom 1:16 ; Rom 2:9-10 ). : of the instrument as often: the verb is not used in classical writers, but Blass gives several instances of verbs similarly compounded with , cf. , . The compound verb is found several times in LXX.
Fuente: The Expositors Greek Testament by Robertson
the. Omit.
children = sons. Greek. huios. App-108.
covenant. Greek. diatheke. Compare Luk 1:72. For this Hebraism, “sons of the covenant”, compare Mat 8:12; Mat 9:15. Luk 16:8.
made = covenanted. Greek. diatithemi.
in. Dative case; no preposition.
thy seed. i.e. Christ. See Gal 1:3, Gal 1:16.
kindreds = families. Greek. patria. Only here, Luk 2:4. Eph 3:15.
earth. Greek. ge. App-129.
blessed. Greek. eneulogeomai. Only here, and in Gal 1:3, Gal 1:8. Strong form of eulogeo, which occurs in the next verse.
Fuente: Companion Bible Notes, Appendices and Graphics
25.] He applies this to them, as being inheritors of the promises. They were descendants, according to the flesh, and fellow-partakers, according to the spirit.
For a full comment on this promise made to Abraham, see Gal 3:16.
This is cited freely from the LXX, which for has .
Fuente: The Greek Testament
Act 3:25. , ye) who are alive in these days.- ) ye are children of the prophets, in their character as prophets, that is, of their prophecies. So what follows coheres with this, and of the covenant: as in Dan 9:24, The Vision and prophecy (in Hebr. prophet). To you, saith Peter, appertain the prophecies and covenant. He binds under obligation of the covenant his hearers.- ) Gen 22:18, LXX., (Al. ) . By Peter they are termed , families (kindred) [not , nations or Gentiles, as in LXX.], as it were under that veil;[33] as to which we have treated in ch. Act 2:39. Comp., as to this passage, the notes, Gal 3:8; Gal 3:16 [The promise of the blessing is in the seed, i.e. Christ. The promise of the inheritance of the earth is to Abraham and his seed, i.e. his countless posterity].
[33] Whereby the apostles were guided to use words implying truths, as here the conversion of the Gentiles, which were as yet future, and but imperfectly understood by themselves. Had Peter used , the meaning would have been no longer veiled, but explicit.-E. and T.
Fuente: Gnomon of the New Testament
children
(Greek – , sons).
Fuente: Scofield Reference Bible Notes
the children: Act 2:39, Act 13:26, Gen 20:7, Gen 27:36-40, Gen 48:14-20, Gen 49:1-33, Psa 105:8-15, Mat 3:9, Mat 3:10
the covenant: Gen 17:9, Gen 17:10, Gen 17:19, 1Ch 16:17, Neh 9:8, Luk 1:72, Rom 9:4, Rom 9:5, Rom 15:8, Gal 3:29
And in: Gen 12:3, Gen 18:18, Gen 22:18, Gen 26:4, Gen 28:14, Rom 4:13, Gal 3:8, Gal 3:16
all: Psa 22:27, Psa 96:7, Rev 5:9, Rev 7:9, Rev 14:6
Reciprocal: Deu 9:5 – that he may Deu 29:1 – the words 1Ch 16:16 – which he made Psa 115:14 – you Isa 65:23 – for Dan 11:28 – the holy Mic 7:20 – General Zec 10:9 – live Mal 2:15 – godly seed Mat 8:12 – the children Mat 15:24 – I am not Mar 10:14 – Suffer Luk 16:16 – Law Luk 24:47 – beginning Joh 1:11 – came Act 3:26 – sent Act 10:36 – word 2Co 1:20 – all Gal 3:14 – through Gal 4:28 – General Eph 2:12 – the covenants Heb 7:6 – had 1Pe 1:20 – but
Fuente: The Treasury of Scripture Knowledge
5
Act 3:25. Covenant in this verse is the same as the promise in chapter 2:39. Children of the prophets and of the covenant. How could men be children of a covenant? The word children is from HUIOS, and Thayer explains that one meaning of the word is, “One to whom anything belongs; those to whom the prophetic and covenant promises belong; for whom a thing is destined.” Peter meant that the people to whom he was speaking were intended by the Lord as among those who were to be benefited by the covenant. It is the same as the statement in chapter 2:39 that” the promise is unto you and your children.”
Fuente: Combined Bible Commentary
Act 3:25. Ye are the children of the prophets and of the covenant. Children (). Children in this sense is a very common expression in Hebrew thought. So in Mat 8:12, we read of the children of the kingdom; in Luk 16:8, children of the world and children of light. They were children of the prophets, for the promise of their prophets was in the first instance to them (chap. Act 2:39). They were children of the covenant as the heirs of Abraham, with whom God made a covenant when He chose him and his descendants for a peculiar people, and restricted the promised seed of the woman to his family, saying, In thy seed (that is, in the Messiah) shall all the kindreds of the earth be blessed. The last quotation is a free citation from the LXX. Gen 22:18, where, instead of , the kindred, we find , the nations.
Fuente: A Popular Commentary on the New Testament
Still observe, How sweetly St. Peter invites and encourages these murtherers of Christ to repentance; the worst of men must neither be driven to despair, nor to be too hastily despaired of. He tells them, they were the posterity of Abraham, Isaac, and Jacob, with whom God first entered into covenant; and consequently they were children of the covenant, and also children of the prophets; that is, the people to whom God primarily and chiefly sent the prophets. So great were the prerogatives of the Jews, that they are called the children of the prophets, children of the prophets, children of the promise, children of the covenant, children of the kingdom. But the higher a people are exalted by spiritual privileges, the lower they fall if they miscarry.
Fuente: Expository Notes with Practical Observations on the New Testament
25, 26. Having completed his argument, in which the Messiahship of Jesus was demonstrated by the miraculous cure they had witnessed, and by the testimony of all the prophets, from Moses and Samuel down to Malachi, Peter next makes a powerful appeal to his hearers, based upon their veneration for the fathers of their nation, and for the covenant which God had made with them. (25) “You are the sons of the prophets, and of the covenant which God made with our fathers, saying to Abraham, And in thy seed shall all the kingdoms of the earth be blessed. (26) Unto you first, God, having raised up his son Jesus, has sent him to bless you, in turning away each one of you from his iniquities.” This was a tender appeal to their national sympathies, made more effective by the statement that to them first because of their relation to the prophets and to Abraham, God had sent his risen Son to bless them, before visiting the rest of the world.
The use here made of the promise to Abraham shows the true interpretation of it. It is to be fulfilled, according to Peter, in turning living men away from their iniquities. Those only, therefore, who, under the influence of the gospel, turn away from their iniquities, can lay claim to the blessings contemplated in this promise. That all the kindreds of the earth were to be blessed does not affect this conclusion, except to extend its application to those of all nations who should, at any period of time, turn from their iniquities. The Universalian view of this promise is contradicted by all the apostolic comments upon it; for they all unite in denying the blessing to any but those who in this life believe and turn to the Lord.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
25. Ye are the sons of the prophets and of the covenant which God established with our fathers, saying to Abraham: Truly in thy seed shall all the families of the earth be blessed. You all know seed here means Christ (Gal 3:16). Hence we see that God covenanted with Abraham that all the families of the earth shall be blessed in his seed. That wonderful promise is far from verification at the present day. The people who live and die wicked in gospel lands find an infinitely more terrible hell than lost heathens, because damnation is in proportion to the light rejected. There is not the slightest probability that this prophecy will have a pre- millennial fulfillment. Truly its fulfillment will inevitably bring the Millennium. When Jesus shall reign in every home, blessing all the members of every family on the earth, then will millennial glory girdle the globe. Reader, do you believe that the time will come when this promise which God made to Abraham, that all the families of the earth shall be blessed in Christ, will be literally fulfilled? I hope you do believe it, as you can not afford to be an infidel. Abrahams faith ought to put the modern church to the blush. If he could stand beneath the starry canopy of a Palestinian sky four thousand years ago and believe this promise, which has not yet been fulfilled, but is reserved for the millennial ages, oh! how faithless the present generation! standing away down at the terminus of this gorgeous rainbow of Gods infallible promise to the Father of the Faithful. If Abraham could believe it four thousand years ago, certainly we, standing on the remotest verge of pre-millennial centuries, flooded on all sides with the signs of our Lords near coming, ought to believe it with joyful enthusiasm. Reader, would you be a truly happy Christian? Then believe everything God tells you in the Bible. If you understand it, Amen! If you do not understand it, believe it none the less and shout the louder. I am a son of Abraham, and rejoice with him in the sure word of prophecy, and contemplate with glowing anticipation the good time quickly coming, when all the families of the earth shall be blessed in our glorious Christ. I hope, reader, if you are wearing the critics cap, that you will get such a baptism of fire as to burn it up. My critical cap was burnt up when God baptized me with the Holy Ghost and fire thirty years ago. From that day, instead of criticizing Gods Word, I have believed it; my creed is all dead and buried.
If you want the shout to come into your soul, never to go out, do you begin to believe all the Bible, not because you understand it, but because God said it. Good Lord help you to sink away into God, dead to everything but Him and His Word.
Fuente: William Godbey’s Commentary on the New Testament
3:25 {4} Ye are the {i} children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.
(4) The Jews that believed are the first begotten in the kingdom of God.
(i) For whom the Prophets were especially appointed.
Fuente: Geneva Bible Notes
Peter’s hearers were the sons of the prophets in that they were the descendants of those people, not prophets themselves. They were sons of the covenant God made with Abraham because they were Abraham’s physical descendants. They were part of Abraham’s physical seed through whom God purposed to bring blessing to all the families of the earth (Gen 12:3; Gen 22:18; Gen 26:4). Their acceptance of God’s Messiah was essential to their fulfilling all God’s purposes through them and in them. God desired to bless all people, but He purposed to bless humanity by first blessing the Jews. It was to bless first the Jews and then all humanity that God had called Jesus forth as a prophet. "For you first" (Act 3:26, Gr. hymin proton) reflects the emphatic position of this phrase in the Greek text, which stresses the primacy of Jewish blessing.
It seems that in view of the context the phrase "raised up" (Act 3:26) refers to God raising up Jesus as a prophet like Moses (Act 3:22). He probably did not mean that God raised Him up from the grave by resurrection, though obviously God did that too.
The gospel went to the Jews before it went to the Gentiles (cf. Mat 10:5-6; Act 13:46; Rom 1:16) because the establishment of Christ’s earthly kingdom depends on Israel’s acceptance of her Messiah (Mat 23:39; Rom 11:26). Before Christ can reign on the earth, Israel must repent (Zec 12:10-14).
"This speech is one of the most christologically rich addresses in Acts, as Jesus is the servant, the Holy and Righteous One, the Author of life, the prophet like Moses, the Christ, and the seed of Abraham." [Note: Bock, Acts, p. 165.]