Exegetical and Hermeneutical Commentary of Acts 13:25
And as John fulfilled his course, he said, Whom think ye that I am? I am not [he.] But, behold, there cometh one after me, whose shoes of [his] feet I am not worthy to loose.
25. Whom think ye that I am? ] The oldest MSS. give “ What think ye that I am?” For John’s words, see Joh 1:20; Joh 1:27; Mat 3:11; Mar 1:7; Luk 3:16.
Fuente: The Cambridge Bible for Schools and Colleges
And as John fulfilled his course – As he was engaged in completing his work. His ministry is called a course or race, that which was to be run, or completed.
He said … – These are not the precise words which the evangelists have recorded, but the sense is the same. See the Joh 1:20 note; Mat 3:11 note.
Fuente: Albert Barnes’ Notes on the Bible
Act 13:25
John fulfilled his course.
On the duty, happiness, and honour of maintaining the course prescribed to us by Providence
The life of every individual may be compared to a river: rising in obscurity, increasing by the accession of tributary streams, and, after flowing through a longer or shorter distance, losing itself in some common receptacle. Whilst a stream is confined within its banks, it fertilises, enriches, and improves the country through which it passes; but if it deserts its channel, by stagnating in lakes and marshes, its exhalations diffuse pestilence and disease around. Some glide away in insignificance: whilst others become celebrated. Some are tranquil and gentle in their course; whilst others, rushing in torrents, dashing over precipices, become objects of terror and dismay. But, however diversified their character, or their direction, all agree in having their course short, limited, and determined. Thus human characters, however various, have one common destiny; their course of action may be greatly diversified, but they all lose themselves in the ocean of eternity. Few have appeared on the stage of action whose life was more important than of John. His course was a very extraordinary one. John was called to a very singular work; his ministry formed an epoch in the history of the Church. It was the connecting link between the two dispensations. His career was brilliant, successful, short, and his end violent and tragical.
I. That there is a prescribed course or sphere of action appointed to every individual by the Author of our nature.
1. We are not a race of independent creatures sent into the world to follow the dictates of our own will. We are not our own; we belong to another. To do Gods will, to serve the end of His government, and to promote His glory; these are the great ends of our existence. Thus our Saviour Himself when in this world was devoted to His Fathers will. My meat is to do the will of Him that sent Me, etc. And we live to no purpose, or to a bad one, but as we conform to this.
2. But, although this is the universal principle by which all are to be actuated, yet it admits of great and numerous variations in its practical application. The manner in which an apostle, for instance, was called upon to do this, is not that in which an ordinary teacher is to do it; nor the manner of an ordinary teacher that of a private Christian. The duties of a sovereign are different from those of his ministers; and those again, from the duties of inferior magistrates; and of magistrates, from those of private subjects. Of the rich it is required to do good and to communicate; of the poor, to be prudent, diligent, careful; and so on. Although the end is the same in all, yet the manner in which this end is viewed will be various: the rays of light, when blended in day, are simple and of a uniform colour; but when they are refracted through a prism, they exhibit all the colours of the rainbow.
II. That there is a set and limited time allotted to that sphere and course of action: There is an appointed time to man upon the earth.
1. The course of man is not indeterminate, but has its limits. If a sparrow falleth not to the ground without His knowledge, much less can the death of a human creature take place without His interposition. Whether we fall premature victims to disease, or perish by what men call accident, or sink under the burdens of age, still it is according to the will of God, whose counsels shall stand, and who will do all His pleasure.
2. It is short. Thou hast made my days as an handbreadth. Whether we drop in infancy, from the cradle to the grave, or are cut off in youth; whether we attain to manhood, or even to old age; still, we soon reach the end of our course, and often without passing through its intermediate stages.
3. It is rapid and impetuous; its waves follow each other in quick succession, and many are engulfed almost as soon as they appear. Early in infancy the stream glides away like a summer brook, and leaves the fond parent mournfully to recall the pleasure he received in contemplating its unsullied purity and its playful meanders. Of those who set out with us in this journey of life, how many have disappeared from our side!
III. Our happiness and our honour consist entirely in completing the course which God has assigned to us. Here we are liable to fall into two great mistakes.
1. That there is some other happiness and honour than that which is to be found in fulfilling our course, in occupying that sphere of duty which God hath been pleased to assign us. Some are looking, for their satisfaction, to the pleasures of sin; others to the gratification which the world affords; some attach their notion of happiness to some external situation not yet found, and imagine it is to be met with there. Settle it in your minds that the only happiness worth seeking–that which will live in all circumstances, and abide the vicissitudes of life, consists in fulfilling our course, conforming to the Divine will, and this fountain of water flows for the refreshment of the meanest peasant, as well as of the greatest monarch.
2. That we should be able to conform ourselves to the will of God, and to our own sphere of action, better in some other state; and being therefore dissatisfied with that precise state in which His providence has placed us. The wisdom of each consists in fulfilling His own course. The course of John the Baptist was difficult, obstructed with afflictions, and beset with dangers: but he fulfilled it. How many objections might he have formed against the precise course assigned him! The poor may easily imagine how amiably and liberally they should have acted if their lot had been cast among the rich; and the rich, on the other hand, how safely they should have been preserved from a variety of snares, if they had been screened by the privacy of the poor. The young will ascribe their errors to the impetuosity so natural to their age; and the aged wish for the energy which belongs to youth: their time, they plead, is passed; it is too late for them to change. But all these are great mistakes. It is not a change of state that we want, but a change of heart. The grace of God will keep us humble in prosperity, cheer us in adversity, sustain and direct us in life, support us in death, and go with us into eternity. Finally, let each of us attach himself with more seriousness, alacrity, and fervour than ever, to the proper duties of his station; let each consider in what instances he fails to fulfil his course. The memory of John the Baptist is perpetuated with honour, because he fulfilled his course; while that of Herod and Pontius Pilate are covered with infamy. Which of these characters will you imitate? Whenever the gospel is preached, this alternative is presented of shining like the sun forever; or of awaking to shame and everlasting contempt. (R. Hall.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 25. As John fulfilled his course] As John was fulfilling his race, he said, c. It has been supposed that the word , course, or race, is used here to point out the short duration of the Baptist’s ministry, and the fervent zeal with which he performed it. It signifies properly his ministry, or life. A man’s work, employment, function, c., is his race, course, or way of life. John had a ministry from God and he discharged the duties of it with zeal and diligence bore the fatigues of it with patience and resignation; and was gloriously successful in it, because the hand of the Lord was with him.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Fulfilled his course; the course of his ministry, or of his life: in respect of either, he ran as one in a race.
I am not he; that is, the Messias, which they were in such expectation of, and so inquisitive about.
There cometh one after me; Christ began his life (as to the flesh) after John and he began his ministry after him, and in that respect may be said to come after him.
Whose shoes of his feet I am not worthy to loose; a proverbial expression, whereby the meanest office is implied, which the disciples or servants could do for their masters, Mat 3:11. The sense of these words we have, Joh 1:20,27.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And as John fulfilled his course,…. Or race, the work of the ministry he was called to; as he was preaching and baptizing, which were the race set before him to run, and in which he ran well; he made full proof of his ministry. The life of every Christian is a race, and especially of a minister of the Gospel, and which requires strength, courage, agility, patience, and perseverance; this world is the place in which they run; and this is only the running time; in heaven they will sit down on the throne with Christ; the way in which they run, is the way of their duty, the way of God’s commandments; the mark they have in view, which they keep their eye on, and to which they direct their course, is Christ; and glory is the incorruptible crown they run for, and which, when they have finished their course, will be given them by the chief shepherd and righteous judge; see 2Ti 4:7 and this is to be understood, not of the end of John’s race, or ministry, but rather of the beginning of it; for it was then, he said,
whom think ye that I am? I am not he; that is the Messiah. The apostle seems to refer to Joh 1:19 when the Jews asked him who he was, and he freely declared he was not the Christ; there the question is put by them to him, here by him to them; doubtless the questions were put by both; however the sense is the same, that he was not the Messiah, but he bore testimony to him that was:
but behold there cometh one after me; meaning Jesus, who was the Messiah, and who when John spoke these words, was coming after him from Galilee to Jordan to be baptized by him, and who in a little while after that came forth in the public ministry of the word: John was to come forth first, and then Jesus after him, because he was the harbinger of the Messiah, whose coming he was to proclaim and prepare men for, and whose person he was to point out; for though he is said to be after him, he was not in any sense inferior to him: John was born into the world before Christ, as man, was born, yet he as the eternal Son of God was before John, was from the beginning, even from eternity; John entered on the office of his ministry before him, but Christ was not below him; as not in the dignity of his person, so neither in the nature and excellency of his office; and John takes care to secure the honour and glory of Christ, and to prevent any low opinion that might be entertained of him from what he had said, by adding,
whose shoes of his feet I am not worthy to loose; suggesting hereby, that he was unworthy to be his servant, to perform the meanest part of service for him that could be thought of; so far was he from assuming any preference to him on account of his being before him, as his forerunner; see Mt 3:11.
[See comments on Mt 3:11].
[See comments on Joh 1:27].
Fuente: John Gill’s Exposition of the Entire Bible
As John was fulfilling his course ( ). Imperfect active of , describing his vivid ministry without defining the precise period when John asked the question. Paul uses this word (course) of his own race (Acts 20:24; 2Tim 4:7).
What suppose ye that I am? ( ?) Note (neuter), not (masculine),
what not
who , character, not identity. It is indirect discourse (the infinitive and the accusative of general reference).
Huponoeo (, ) is to think secretly, to suspect, to conjecture.
I am not he ( ). These precise words are not given in the Gospels, but the idea is the same as the disclaimers by the Baptist in Joh 1:19-27 (cf. also Matt 3:11; Mark 1:7; Luke 3:16). Paul had a true grasp of the message of the Baptist. He uses the very form (first aorist active infinitive of ) found in Mark 1:7; Luke 3:16 and the word for shoes (, singular) in all three. His quotation is remarkably true to the words in the Synoptic Gospels. How did Paul get hold of the words of the Baptist so clearly?
Fuente: Robertson’s Word Pictures in the New Testament
Think ye [] . Originally, to think secretly : hence to suspect, conjecture.
Fuente: Vincent’s Word Studies in the New Testament
1) “And as John fulfilled his course, he said,” (hos de eplerou loannes ton dromon elegen) “Now as John completed the course (of his ministry) he said,” or inquired as an herald prophet who had announced or was announcing the long-promised and awaited Redeemer; Even John did not know what living human being was the Christ, until he baptized Him, Mat 3:15-17; Joh 1:31-34.
2) “Whom think ye that I am?” (ti eme huponoiet einai) “What do you all (of Israel) suppose me to be?” or “Whom do you think, suppose, suspect, me to be?” As he apparently engaged in cross-question combat with the unbelieving, Christ-rejecting Jews, Joh 1:6-9; Joh 1:19-30.
3) I am not Heb” (ouk eimi ego) -I, I am not self-existing or the self-existing one,” the Messiah, the Promised One, Joh 1:20. But he claimed to be sent before the Christ, Joh 3:28.
4) “But behold, there cometh one after me,” (all’ idou erchetai met’ eme) “But behold (watch closely, intently) He comes after (follows) me,” of His own accord, will, or self-existing being, Joh 1:27; Joh 1:29-34.
5) “Whose shoes of His feet I am not worthy to loose.” (ou ouk eimi haksios to hupodema ton podo lusai) “He is one of whom I am not (I exist not even) worthy to loosen the sandals of His feet,” as recounted, Mat 3:11; Mar 1:7; Luk 3:15-18.
Fuente: Garner-Howes Baptist Commentary
25. When John fulfilled his course. The second member of the testimony, that when John drew near to the end of his course he sent his disciples to Christ; for he had fashioned them before with the rudiment of baptism, and then he sent them to Christ (as they say) from hand to hand. And this interrogation, Whom do ye think me to be? is not a question of one that doubteth. For John reproveth and chideth the Jews, because they did falsely give to him the honor of the Messiah. Though it may be read in one text, I am not he whom you take me to be; yet the other reading is more usual, as it hath also greater force to refute the error. Furthermore, his testimony doth deserve greater credit, in that he doth willingly refuse the honor offered him, (which he might have taken to himself, not without commendations) and doth submit himself to another. There cannot, assuredly, be any suspicion of ambition, or of seeking after honor here, which may discredit his words.
Behold, he cometh; that is, he is about to come, the Hebrew phrase, which is common enough in the New Testament. Whereas he confesseth that he is unworthy to loose the latchets of Christ’s shoes, it is a proverbial figure, whereby he abaseth himself so much as he can, lest his greatness darken Christ’s glory; for he meant to do that faithfully which was given him in charge, that Christ alone might have the preeminence. Therefore he saith, that how great soever he be, yet he is nothing in respect of Christ. For though God’s servants have their dignity, yet being compared to Christ, they must all be as nothing, that he alone may excel; as we see all stars vanish away, that they may give place to the brightness of the sun.
Fuente: Calvin’s Complete Commentary
(25) And as John fulfilled his course.Better was fulfilling, the tense implying continuous action.
Whom think ye that I am?The precise question is not found in the Gospel records of St. Johns ministry, but the substance of the answer is implied in Mat. 3:11; Joh. 1:20-21.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
25. John said Paul here quotes in substance words spoken by John in testimony to Jesus as given by different evangelists, and probably uttered at different times by the Baptist.
Fuente: Whedon’s Commentary on the Old and New Testaments
25 And as John fulfilled his course, he said, Whom think ye that I am? I am not he . But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose.
Ver. 25. John fulfilled his course ] From this word ( ) rendered “course,” the dromedary hath his name, who is marvellously swift, and will run a hundred miles a day. But the Germans call a dull and slow man a dromedary, per antiphrasin. (Minshew.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
25. ] As John was fulfilling his course (the expression is peculiar to Paul, see reff.) he said (not once but habitually).
. . ] Not, ‘ I am not that which ye suppose me to be ,’ as Vulg. (reading , quem me arbitramini esse, non sum ego); Luth., Grot., Kuin., making (or ) relative, which it will not bear (see note on 1Co 15:2 ); but What suppose ye me to be? I am not He . See Luk 3:15 ff.
Fuente: Henry Alford’s Greek Testament
Act 13:25 . : “ i.e. , non multo ante finem vit,” Blass, cf. Act 7:23 . : “Paulum sapit,” cf. Act 20:24 , 2Ti 4:7 , Gal 2:2 . : three times in Acts, cf. Act 25:18 ; Act 27:27 ; nowhere else in N.T., but see Jdt 14:14 , Tob 8:16 , Sir 23:21 . Note this free reproduction of the words of the Evangelists essentially the same but verbally different. , I am not he, i.e. , the Messiah; best to punctuate as in A. and R.V., so Wendt; but see on the other hand Bethge and Weiss, and the reading they adopt: . , ; the gloss XC. after , old enough to have crept into the text, shows that the punctuation in A.V. was a natural one, Simcox, u. s. , p. 70.
Fuente: The Expositors Greek Testament by Robertson
fulfilled, &c. = was running his race. Compare Act 20:24.
fulfilled. Greek. pleroo. App-125.
course. Greek. dromos. Only here, Act 20:24. 2Ti 4:7.
Whom = Who.
think = suppose. Greek. huponoeo. Only here, Act 25:18; Act 27:27.
Fuente: Companion Bible Notes, Appendices and Graphics
25.] As John was fulfilling his course (the expression is peculiar to Paul, see reff.) he said (not once but habitually).
. .] Not, I am not that which ye suppose me to be, as Vulg. (reading ,-quem me arbitramini esse, non sum ego); Luth., Grot., Kuin.,-making (or ) relative, which it will not bear (see note on 1Co 15:2); but What suppose ye me to be? I am not He. See Luk 3:15 ff.
Fuente: The Greek Testament
Act 13:25. , his course) The functions of many of the most excellent of the servants of GOD have been speedily fulfilled and ended: therefore the term course is used (implying speed).- ; ) I am not he whom ye think that I am is the rendering of the Latin Vulgate. From which Luther has, Ich bin nicht der, dafr ihr mich haltet. For in the time of Luther the copies of the Latin Vulgate, which he sometimes followed in the Acts (ch. Act 4:9, Act 5:6, Act 9:31), generally were without the mark of interrogation. But in this passage the language is very energetic, (and therefore should be written) with the interrogation, which was afterwards added here also in the Latin editions. Whether can be used in this place for , or cannot, we do not inquire. Raphelius says it can, Wolf says it cannot.
Fuente: Gnomon of the New Testament
Condemned by Men but Raised by God
Act 13:25-37
For Paul the Resurrection was always the keystone of faith. He had taken particular care to assure himself of the reality of that foundation fact. In 1Co 15:1-58 he sets forth at length the testimony culminating in his own experience, on which he rested his belief. He had been allowed to see that blessed One and hear the word from His mouth. He quotes Psa 2:7, Isa 55:3, and Psa 16:10. He makes unexpected use of the first of these quotations, teaching that it was fulfilled in the Resurrection. This sheds new light on death. It is not death but birth; not an ending but a beginning. Our Lord was the first-born from the dead. We say that a saint has died; angels say that he has been born.
Notice that great word about David, Act 13:36. He served Gods counsel, or purpose, in his own generation. That should be the supreme objective of our lives. Not to get on, or to make money, or to please ourselves, but to serve the will of God who sent us forth.
Fuente: F.B. Meyer’s Through the Bible Commentary
fulfilled: Act 13:36, Act 20:24, Mar 6:16-28, Joh 4:34, Joh 19:28-30, 2Ti 4:7, Rev 11:7
whom: Act 19:4, Mat 3:11, Mar 1:7, Luk 3:15, Luk 3:16, Joh 1:20-23, Joh 1:26, Joh 1:27, Joh 1:29, Joh 1:34, Joh 1:36, Joh 3:27-29, Joh 7:18, 2Co 4:5
Reciprocal: Mal 3:1 – and he Mat 21:32 – and ye believed Mar 1:4 – did Luk 1:76 – thou shalt Luk 20:5 – Why Joh 1:19 – Who Act 1:22 – Beginning Act 10:37 – after
Fuente: The Treasury of Scripture Knowledge
5
Act 13:25. This verse is explained at Joh 1:19-27.
Fuente: Combined Bible Commentary
Act 13:25. And as John fulfilled his course. Better rendered, And as John was fulfilling his course. This was an expression peculiar to Paul; see 2Ti 4:7 : I have fought a good fight, I have finished my course. Compare also Pauls words in Act 20:24, Gal 2:2. The words signify,
When the work and ministry of John the Baptist was near its close. It was just before that imprisonment which was terminated in the cruel death inflicted by Herod, that John said, not once, but, as Alford remarks, habitually
Whom think ye that I am? The reading of three of the oldest MSS. would require, instead of Whom think ye? What think ye that I am? This slight change, if made, would in no wise alter the sense, but would impress more forcibly Johns fear of being mistaken for that glorious One whose way he was preparing.
There cometh one after me. The very words and thoughts used by Luke (and Paul) in the Third Gospel in the account of the mission of the Baptist. Respecting the expression itself (whose shoes, etc.), it was looked upon as the office of the lowest slaves to unfasten their masters sandals.
Fuente: A Popular Commentary on the New Testament
25. Having alluded to John’s preparatory ministry, he next introduces the direct testimony which he bore to the Messiahship of Jesus. (25) “Now as John was fulfilling his course, he said, Whom think ye that I am? I am not he, but behold, there is coming after me one whose sandal I am not worthy to loose from his feet.” This was a habitual saying of John, well known to all who heard his preaching, or had heard of it, and brought to bear the whole weight of his testimony in favor of Jesus.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 25
Mark 1:7.