Exegetical and Hermeneutical Commentary of Acts 13:30
But God raised him from the dead:
30. But God raised him from the dead ] This was the proof that God had now fulfilled the promise made unto Abraham and to David, that of their seed should one come, in whom all the nations of the earth should be blessed, even as St Paul says below, by being justified from all things, from which they could not be justified by the law of Moses. And elsewhere (Rom 1:4) the Apostle says that Jesus “was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead.”
Fuente: The Cambridge Bible for Schools and Colleges
But God raised him … – See the notes on Act 2:23-24.
Fuente: Albert Barnes’ Notes on the Bible
Verse 30. But God raised him from the dead] And thus gave the fullest proof of his innocence. God alone can raise the dead; and he would not work a miracle so very extraordinary, but on some extraordinary occasion.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Lest they should be offended at our Saviours dying so shameful and cursed a death, and to take away the scandal of the cross, he shows, that his resurrection was as glorious as his death could be ignominious, being by it declared to be the Son of God with power, Rom 1:4.
Fuente: English Annotations on the Holy Bible by Matthew Poole
26-31. children . . . of Abraham,and whosoever among you feareth GodGentile proselytes.
to you is the word of thissalvation sentboth being regarded as one class, as “theJew first,” to whom the Gospel was to be addressed in the firstinstance.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But God raised him from the dead. Though his life was taken away by man, and it was a clear case that he was certainly dead, and he was taken down from the cross as such, and buried; yet he could not be held with the cords of death, but God the Father raised him from the dead by his power. The Vulgate Latin version adds, “the third day”.
Fuente: John Gill’s Exposition of the Entire Bible
But God raised him from the dead ( ). This crucial fact Paul puts sharply as he always did.
Fuente: Robertson’s Word Pictures in the New Testament
1) “But God raised Him,” (ho de theos egeiren auton) “Then God raised Him,” and left incontestable evidence that He did so, Act 2:24; Act 4:10; Act 10:40; Act 13:30-31; Act 17:31; 1Co 15:15.
2) “From the dead:” (ek nekron) “Out of the dead,” out of (from among) dead bodies, corpses; Rom 8:11 states that it was by the Spirit of God that He was raised up and became the first fruit of them that slept in physical bodies of death, 1Co 15:20; 1Co 15:23. Thus God set His seal, approval on both the Sonship and Messiahship of Jesus Christ.
Fuente: Garner-Howes Baptist Commentary
30. God hath raised him up. The death of Christ was the salvation of the godly, yet joined with the resurrection; therefore doth Paul stand longer upon this second point. For he should never have persuaded his hearers that they were to seek salvation in Christ’s death, unless the power of Almighty God had appeared in raising Christ from death.
Fuente: Calvin’s Complete Commentary
30. God raised him Here by one bold stroke the malefactor is made divine. Jesus not only worked miracles, but he was in his history and in himself the greatest of miracles. Is the Sanhedrin great? this Jesus is infinitely greater.
Fuente: Whedon’s Commentary on the Old and New Testaments
“But God raised him from the dead, and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are now his witnesses to the people.”
But that was not the end, for God raised Him (egeiren) from the dead, just as he had ‘raised up David’ (egeiren – Act 13:22), so that He was seen of many witnesses. He had ‘raised up David’ when he had been almost under sentence of death, delivering him and keeping him for when He would appoint him king. And He had done the same for Jesus. But this time the sentence of death had been allowed to be carried out, and he had then revealed man’s folly by counteracting it, and even more, by exalting the One Whom He had raised, just as the prophets had said (Isa 52:13; Dan 7:13-14)). Again God was bearing witness to the Greater David Whom He had sent. And these witnesses were not men of Jerusalem, but men of Galilee, those who had come up with Him to Jerusalem.
Having thus declared the resurrection, and emphasised the many witnesses, he now seeks to demonstrate it from the Scriptures. For as he has previously said, the Scriptures too are witnesses (Act 13:27; Act 13:29).
Anyone purporting to be Paul and seeking to imagine what he might have said, would have introduced the account of Paul’s own vision of the risen Jesus here as evidence for the resurrection. But Paul himself recognised that that experience had been unique and personal, not something to be openly spoke of in order to provide a witness for the resurrection.
Fuente: Commentary Series on the Bible by Peter Pett
The argument from the resurrection of Christ:
v. 30. But God raised Him from the dead;
v. 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.
v. 32. And we declare unto you glad tidings, how that the promise which was made unto the fathers,
v. 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.
v. 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.
v. 35. Wherefore He saith also in another psalm, Thou shalt not suffer Thine Holy One to see corruption.
v. 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.
v. 37. But He whom God raised again saw no corruption. Paul boldly places the statement at the head of this section of his discourse: But God raised Him from the dead. The full importance of the resurrection of Jesus for Christian faith must ever be kept in mind, since it is fundamental for the understanding of Christ’s redemption. The first proof which Paul brings for the resurrection is the testimony of the eye-witnesses. Jesus was seen many days by those that had traveled with Him from Galilee to Jerusalem, who were now kept busy bearing witness of that fact to the people. Because of the certainty of this miracle not only the eye-witnesses, but also the present speaker and Barnabas were bringing their hearers the Gospel-news, that the promise given to the fathers God had fulfilled for those that were present, their children, in this fact, that He raised Jesus from the dead. And in case the testimony of the eye-witnesses were not deemed sufficient by them, Paul brings proof from Scriptures. There were the words of the Second Psalm: Thou art My Son, today have I begotten Thee. He was the eternal Son of God, in full possession of eternal life. It was impossible for Him, therefore, to remain in death; He must arise and give full expression to the life which was His from eternity. The second Scripture-passage which Paul adduces to prove that the resurrection of Christ was in accordance with prophecy, that God raised Him up from the dead, and that He should never return to corruption and decay, which seemed to envelop Him as He lay there in the tomb, was taken from Isa 55:3, quoted from the Greek text. There God promises His people to make an everlasting covenant with them by giving them the holy and sure blessings of David. The sacred promises given to David could be realized only in the triumph, the resurrection, of God’s Holy One; only by the living Christ can the blessings of the Gospel be ratified and assured. “If now this Christ, through whom this covenant is made, true man, as He was promised to David of his blood and flesh, should bring and give eternal grace, for which reason He must be God, to whom alone it pertains to give this: then He must not remain in death, though He die like a natural man, but Himself must rise from the dead, in order that He may deliver others also from death and give them eternal life, that He may in truth be called and be an eternal King of grace, righteousness, and life, as God has firmly promised. ” The final passage which Paul quotes is the same one which Peter had used in his great Pentecost sermon, Psa 16:10: Thou wilt not give Thy Holy One to see corruption. For, as the speaker rightly argues, these words cannot apply to David, since he, after having performed the work of his office for his own generation, fell asleep according to the will of God and did see corruption and decay in death. But this Christ, whom God raised up from the dead and also exalted to heavenly glory, did not see corruption, did not become subject to decay. A more direct and explicit prediction of the resurrection of Jesus cannot be found in the entire Old Testament, and the force of the words must have been felt by all the hearers.
Fuente: The Popular Commentary on the Bible by Kretzmann
Act 13:30 . But God , after such extreme and unrighteous rejection of Jesus on the part of those men, what a glorious deed has He done! Thus Paul paves the way to announce the highest Messianic of Jesus (comp. Rom 1:4 ), the resurrection from the dead; and that according to its certainty as matter of experience (Act 13:31 ), as well as a fulfilment of the prophetic promise (Act 13:32-37 ).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
30 But God raised him from the dead:
Ver. 30. See Trapp on “ Mat 28:6 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
from the dead. Greek. ek nekron. App-139.
Fuente: Companion Bible Notes, Appendices and Graphics
Act 2:24, Act 2:32, Act 3:13, Act 3:15, Act 3:26, Act 4:10, Act 5:30, Act 5:31, Act 10:40, Act 17:31, Mat 28:6, Joh 2:19, Joh 10:17, Heb 13:20
Reciprocal: Act 13:37 – General Act 26:8 – General Rom 4:24 – if we 1Co 15:4 – he rose 1Co 15:15 – we have
Fuente: The Treasury of Scripture Knowledge
THE GREAT TRUTH OF EASTER
But God raised Him from the dead.
Act 13:30
In these simple words, repeated again and again on all possible occasions, was the great truth of Easter first preached to the world. The Resurrection was an eminent act of Gods omnipotency, as an old writer calls it, worked before the eyes of all in heaven and earth, and it has been the glory, the comfort, and the hope of the Christian world ever since.
I. Its glory.It has been first the glory. To those of us who have been sounding or hearing the call of the Father all through Lent to our consciences, our wills, our hearts, our bodies, and our minds, and have been facing every week the cries of despair from human souls in sorrow, the bitter questionings from doubters, and the deep-drawn sighs from the suffering, there has been all the time one thing which we have been wantingWhere was the proof that the Father was victoriously strong? What we have been waiting for all through Lent, knowing of course it was coming, but looking forward to it as the keystone of our arch, the backbone of our justification of God, the crowning chapter in our story, was this great cry which, rang out by these first Apostles, rings through heaven and earth to-day, God raised Him from the dead! And this is our glory to-day. There is no service in the year quite like the Easter Eucharist, and this is the spring of all the exultationJesus was not left to die by God, unrecognised and unjustified; He was not left with all His promises unfulfilled and all the hopes that He had raised blasted. God let the foes do their very worst; He let them come in like a flood and seem to sweep Jesus away; but, just when the triumph seemed complete, there was Gods opportunity, and in the teeth of everything, in the face of the unbelief of to-day as much as of the malignity of two thousand years ago, God raised Him from the dead. And now above the sky Hes King, Alleluia! and we echo on earth the triumph song of heaven, Worthy is the Lamb that was slain to receive glory and honour and power, for Thou wast slain and hast redeemed us unto God by Thy blood; and then, turning to God the Father, we pay the same glory to Him, Glory be to Thee, O God Most High. We praise Thee, we bless Thee, we worship Thee, we glorify Thee, we give thanks unto Thee for Thy great glory, O Lord God, heavenly King, God the Father Almighty. So the great Eucharist rolls on.
II. Its comfort.It is also our comfort. The world wants comfortit wants comfort in its sorrow, and it wants comfort in its struggle with sin. It is only, perhaps, those brought daily into contact with sorrow who realise at all what the sorrows of a great city arethe young wife that dies before the end of the first year of married life; the brother, loved and trusted by mother and sisters, who suddenly falls ill with fever with his regiment and passes away; the mother who has taken to drink; the widows only child entrapped and betrayed by a wicked man; the wife whose husband is untrue to her; and the thousands of souls heart-broken with a sense of unforgiven sinhere is a tangled story of sorrow and sin. What has the Easter refrain to say to sorrow and sin? God raised Him from the dead, but what does that matter? It matters everything. It is the one ground for certainty, my brother, that you will see that young wife again. Jesus has her safe in His keeping, and you will find her safe with Him in Paradise; it is the one justification for thinkingand, therefore, beware of those who would belittle it and explain it awaythat God will also raise that young brother from the grave. Thy brother shall rise again. Yes, but why? Only because Jesus can say, He that believeth in Me, though he were dead, yet shall he live, and he that liveth and believeth in Me shall never die. Again, it is the one chance that that mother may yet break the chain of drinkif God raised Jesus from the dead and broke the chains of death, He may yet break the chains of that terrible habit and raise her from what is worse than death. It is the one standing proof for that outraged child that villainy will not triumph for ever, and that the poor shall not always be forgotten, and the patient abiding of the meek shall not perish for ever; and as for the penitent sinner, if God raised Jesus from the dead, then the strength of His absolution must avail to sweep away the sins of the whole world. Wherefore lift up the hands that hang down and the feeble knees; if Jesus lay still in the grave, if there was no empty tomb, I have no comfort for you, no certainty of reunion with those you love, no triumphant expectation of the righting of wrongs, no ground for hoping for freedom from sin, no pledge of absolution. But lift up your heads on Easter Day. He was not left in the tomb! Lo! see the place where the Lord lay. God raised Him from the dead.
III. Its hope.And, once again, if it is the spring of our glory and the source of our comfort, the truth of Easter Day is also the fountain of our hopeour hope, that is, for this poor humanity which, with all its faults, we know and love so well. We are full of hopes to-day of what may happen; we see visions and dream dreams, and long to make the world a better place for the children than it has been for us, and sweep away this isolation between class and class, and revive the latent religion in the apparently non-religious multitude, and give every man a decent home, and every child a real chance of life, and drive out the drink curse and the gambling curse and the sweating den, and make the whole round world again
Bound with gold chains about the feet of God.
And we shall find it hard enough to do it with all the faith which we may have in every revealed truth of the Christian Faith, but we shall never do it unless God raised Jesus from the dead. If the Incarnation, as Mr. Gladstone once said, is the one central hope of our poor, wayward race, it is so only because the Incarnation was crowned by the Resurrection. And it is only in the power of a Risen Christ, Who careth ever for His people, to Whom all power has been given in heaven and in earth, and Who, however slowly He works, never fails, that there lies the hope of a new heaven and a new earth wherein dwelleth righteousness.
Bishop A. F. Winnington-Ingram.
Fuente: Church Pulpit Commentary
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Act 13:30. This brief verse means that God overruled the acts and expectations of the Jews, by raising his Son to life.
Fuente: Combined Bible Commentary
Act 13:30. But God raised him from the dead.
Paul with great force and power here contrasts the work of God with the work of men. Men rejected, scorned, and then crucified Jesus; God raised Him from the dead.
Fuente: A Popular Commentary on the New Testament
30-33. The speaker proceeds to the climax of his argument; a proof of the Messiahship still more conclusive, if possible than the testimony of John, or the fulfillment of prophesy. (30) “But God raised him from the dead; (31) and he was seen many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. (32) And we declare to you glad tidings concerning the promise made to the fathers, (33) that God has fulfilled it to us, their children, by raising up Jesus; as it is written in the second Psalm, Thou art my son; to-day have I begotten thee.” The fact of the resurrection of Jesus, so well attested by competent witnesses, is introduced, not only as the final proof of his Messiahship, but as happy tidings to these Jews, being no less than the fulfillment of the promise to the fathers, and the realization of their most cherished hopes.
The difficulty of applying the words of David, “Thou art my son; to-day I have begotten thee,” to the resurrection of Jesus, has led many commentators to suppose that both it and the expression, “raising up Jesus,” refer to his incarnation. But these words of David, in every other instance of their occurrence in the New Testament, are applied to his resurrection, and not to his natural birth. In Hebrews 5:5 , Paul says: “Christ glorified not himself to be made a priest, but he who said to him, Thou art my son; to-day have I begotten thee.” Now, as Christ was not a priest until after he had died as a victim, and was prepared to enter heaven with his own blood, it is clear that these words are applied to his resurrection, at the time of which he entered upon his priestly office. So, likewise, in Hebrews 1:5 , the question, “To which of the angels said he at any time, Thou art my son; to-day have I begotten thee?” is adduced as evidence of his superiority to angels, and can not, therefore, refer to the period when he was “made a little lower than the angels.” That the term rendered begotten may be properly referred to the resurrection is evident from the fact that he is called the “first begotten from the dead,” and the “first born from the dead,” in which two expressions the Greek words are the same. He was the “only begotten son of God,” by his birth of the Virgin Mary; but he became the “first born from the dead,” or the “first born of the whole creation,” when he was declared to be the Son of God with power by the resurrection from the dead. In applying the quotation from the second Psalm, therefore, to the resurrection, and endeavoring to cheer the Jews in Antioch, with the thought that a long-cherished and familiar promise was thereby fulfilled, Paul was giving his real understanding of the passage quoted, and it is one as much more cheering than that which many commentators have gathered from it, as the exaltation of Christ from the grave to his throne in the heavens was a more glorious birth than that which brought him into this sinful world.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
13:30 {12} But God raised him from the dead:
(12) We must set the glory of the resurrection against the shame of the cross, and the grave. And the resurrection is equally proved by the witnesses who saw it, and by the testimonies of the Prophets.