Exegetical and Hermeneutical Commentary of Acts 26:23
That Christ should suffer, [and] that he should be the first that should rise from the dead, and should show light unto the people, and to the Gentiles.
23. that Christ should suffer ] Rev. Ver. “How that the Christ must suffer,” but giving in the margin on “How that” or “if” or “whether.” The Greek is the conjunction ordinarily rendered “if,” and the literal meaning is “If the Christ be one who has to suffer.” The original puts it as though it were a question on which there was debate among the Jews. As indeed there was. See Joh 12:34. And out of the Scriptures Paul says he answered the question whether this should be so. As his answer was a positive one the sense is nearly enough represented by “that” in the A.V., but we should read “ the Christ.”
and that he should be the first that should rise from the dead, and should shew light ] The Rev. Ver. gives a better representation of the original thus, “and how that he first by the resurrection of the dead should proclaim.” Christ was the firstfruits of them that sleep. His resurrection was an earnest of the general resurrection. Thus life and immortality were brought to light. “Should proclaim” = “is about to proclaim,” for this is the gospel which is to be preached from generation to generation.
light unto the people, and to the Gentiles ] The best MSS. insert “both” before “unto.” The “people,” i.e. of the Jews. Christ was spoken of in like terms by the aged Simeon. “A light to lighten the Gentiles and to be the glory of thy people Israel.” And he could say this because in Jesus he beheld God’s “salvation.” He could “depart in peace,” being sure that “to die” was only the pledge of “to rise again.”
Fuente: The Cambridge Bible for Schools and Colleges
That Christ – That the Messiah expected by the Jews should be a suffering Messiah.
Should suffer – Should lead a painful life, and be put to death. See the notes on Act 17:3; compare Dan 9:27; Isa 53:1-12.
And that he should be the first … – This declaration contains two points:
(1) That it was taught in the prophets that the Messiah Would rise from the dead. On this, see the proof alleged in Act 2:24-32; Act 13:32-37.
(2) That he would be the first that should rise. This cannot mean that the Messiah would be the first dead person who should be restored to life, for Elijah had raised the son of the Shunammite, and Jesus himself had raised Lazarus, and the widows son at Nain. It does not mean that he would be the first in the order of time that should rise, but first in eminence; the most distinguished, the chief, the head of those who should rise from the dead – protos ex anastaseos nekron. In accordance with this he is called Col 1:18 the beginning, the first-born from the dead, having among all the dead who should be raised up the pre-eminence of primogeniture, or what pertained to the first-born. In 1Co 15:20 he is called the first fruits of them that slept. This declaration is therefore made of him by way of eminence:
- As being chief, a prince among those raised from the dead;
- As being raised by his own power Joh 10:18;
- As, by his rising, securing a dominion over death and the grave 1Co 15:25-26; and,
- As bringing, by his rising, life and immortality to light. He rose to return to death no more. And he thus secured an ascendency over death and the grave, and was thus, by way of eminence, first among those raised from the dead.
And should show light unto the people – To the Jews. Would be their instructor and prophet. This Moses had predicted, Deu 18:15.
And to the Gentiles – This had often been foretold by the prophets, and particularly by Isaiah, Isa 9:1-2; compare Mat 4:14-16; Isa 11:10; Isa 42:1, Isa 42:6; Isa 54:3; Isa 60:3, Isa 60:5,Isa 60:11; Isa 61:6; Isa 62:2; Isa 66:12.
Fuente: Albert Barnes’ Notes on the Bible
Verse 23. That Christ should suffer] That the Christ, or Messiah, should suffer. This, though fully revealed in the prophets, the prejudices of the Jews would not permit them to receive: they expected their Messiah to be a glorious secular prince; and, to reconcile the fifty-third of Isaiah with their system, they formed the childish notion of two Messiahs-Messiah ben David, who should reign, conquer, and triumph; and Messiah ben Ephraim, who should suffer and be put to death. A distinction which has not the smallest foundation in the whole Bible.
As the apostle says he preached none other things than those which Moses and the prophets said should come, therefore he understood that both Moses and the prophets spoke of the resurrection of the dead, as well as of the passion and resurrection of Christ. If this be so, the favourite system of a learned bishop cannot be true; viz. that the doctrine of the immortality of the soul was unknown to the ancient Jews.
That he should be the first that should rise from the dead] That is, that he should be the first who should rise from the dead so as to die no more; and to give, in his own person, the proof of the resurrection of the human body, no more to return under the empire of death. In no other sense can Jesus Christ be said to be the first that rose again from the dead; for Elisha raised the son of the Shunammite. A dead man, put into the sepulchre of the Prophet Elisha, was restored to life as soon as he touched the prophet’s bones. Christ himself had raised the widow’s son at Nain; and he had also raised Lazarus, and several others. All these died again; but the human nature of our Lord was raised from the dead, and can die no more. Thus he was the first who rose again from the dead to return no more into the empire of death.
And should show light unto the people] Should give the true knowledge of the law and the prophets to the Jews; for these are meant by the term people, as in Ac 26:17. And to the Gentiles, who had no revelation, and who sat in the valley of the shadow of death: these also, through Christ, should be brought to the knowledge of the truth, and be made a glorious Church, without spot, or wrinkle, or any such thing. That the Messiah should be the light both of the Jews and Gentiles, the prophets had clearly foretold: see Isa 60:1: Arise and shine, or be illuminated, for thy LIGHT is come, and the glory of the Lord is risen upon thee. And again, Isa 49:6: I will give thee for a LIGHT to the GENTILES, that thou mayest be my salvation unto the ends of the earth. With such sayings as these Agrippa was well acquainted, from his education as a Jew.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The sufferings of Christ were taught by Moses in all the commands about sacrifices, and more plainly by Isaiah in all the 53rd chapter Isa 53:1-12; insomuch, that this was acknowledged by Tryphon, disputing with Justin Martyr, although the generality of Jews, both then and now, do stiffly deny it. The carnal Jews do not like to hear of a spiritual kingdom.
The first that should rise from the dead; Christ was the first that did rise to an immortal life; others that were restored to life, died again: besides, Christ is deservedly called the first, by reason of his dignity and eminency, and in that he rose as a head and fountain of life to others, even to all that live and believe in him.
Show light; all the word of God is light; but especially the gospel, which discovers a plain and open way unto salvation.
Unto the people, and to the Gentiles; to both Jews and Gentiles, as Act 26:17.
Fuente: English Annotations on the Holy Bible by Matthew Poole
23. That Christ should suffer,&c.The construction of this sentence implies that in regard tothe question “whether the Messiah is a suffering one, andwhether, rising first from the dead, he should show light to the(Jewish) people and to the Gentiles,” he had only said what theprophets and Moses said should come.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
That Christ should suffer,…. Great afflictions in soul and body, and death itself; this is recorded by Moses, Ge 3:15 and is the sense of many of the types, as of the passover, brazen serpent, c. and of all the sacrifices which from God were appointed by him, and is the constant account of all the prophets from the beginning to the end see Ps 22:1 Da 9:26. The sufferer is Christ, or the Messiah, not the Father, nor the Spirit, but the Word, or Son of God, and not in his divine nature, which was incapable of suffering, but in his human nature; though sufferings may be ascribed to his whole person, both natures being united in him: and hence they became efficacious to answer the purposes for which they were endured; and which he endured, not for himself, nor for angels, but for chosen men, sinners, and ungodly persons; in order to make peace and reconciliation for them, procure the pardon of their sins, obtain eternal redemption for them, deliver them from all evil, and from all enemies, and bring them nigh to God: and what he suffered were no other than what had been foretold in the writings of the Old Testament, which all along represent the Messiah as a suffering one; and in particular that he should suffer in his character, be reproached, and accounted a worm, and no man, Isa 53:3 and in his soul and body, and be put to death and buried, as the above prophecies referred to show; the several circumstances leading on to, or attending his sufferings and death, are distinctly expressed; as the betraying him by one of his disciples, selling him for thirty pieces of silver, his being forsaken by all his disciples, his crucifixion between two thieves, the parting of his garments, giving him gall and vinegar to drink, and the piercing his side with a spear, Ps 41:9. And to this agreed the doctrine of the apostle, who taught that Jesus of Nazareth was the Christ that was to come, and that he had suffered all that Moses and the prophets did say should come upon him: but these were not the present sentiments of the Jews, who expected the Messiah to be a temporal Prince and Saviour, and to live in great outward prosperity, and for ever.
And that he should be the first that should rise from the dead: by his own power, and to an immortal life, as Jesus did; and so is the firstborn from the dead, and the first fruits of them that slept: a type of this, in the deliverance of Isaac, is recorded by Moses in
Ge 22:12 compared with Heb 11:19 and the thing itself is foretold by many of the prophets, Ps 16:10.
and should show light unto the people, and to the Gentiles: in his own person to the people of the Jews, and by his apostles to the Gentiles. In the writings of Moses he is spoken of as the great prophet God would raise up in Israel, to whom they should hearken; and as the Shiloh to whom the gathering of the people should be, De 17:15 and that he should be a light to both Jews and Gentiles, through the ministration of the Gospel, is said by the prophets, Isa 9:2 and these were the things which the apostle asserted in his ministry, in perfect agreement with those writings.
Fuente: John Gill’s Exposition of the Entire Bible
How that the Christ must suffer ( ). Literally, “if the Messiah is subject to suffering.” can here mean “whether” as in Heb 7:15. This use of a verbal in – for capability or possibility occurs in the N.T. alone in (Robertson, Grammar, p. 157). This word occurs in Plutarch in this sense. It is like the Latin patibilis and is from pascho. Here alone in N.T. Paul is speaking from the Jewish point of view. Most rabbis had not rightly understood Isa 53. When the Baptist called Jesus “the Lamb of God” (Joh 1:29) it was a startling idea. It is not then “must suffer” here, but “can suffer.” The Cross of Christ was a stumbling-block to the rabbis.
How that he first by the resurrection of the dead ( ). Same construction with (whether). This point Paul had often discussed with the Jews: “whether he (the Messiah) by a resurrection of dead people.” Others had been raised from the dead, but Christ is the first () who arose from the dead and no longer dies (Ro 6:19) and proclaims light ( ). Paul is still speaking from the Jewish standpoint: “is about to (going to) proclaim light.” See verse 18 for “light” and Lu 2:32.
Both to the people and to the Gentiles ( ). See verse 17. It was at the word Gentiles () that the mob lost control of themselves in the speech from the stairs (22:21f.). So it is here, only not because of that word, but because of the word “resurrection” ().
Fuente: Robertson’s Word Pictures in the New Testament
That Christ should suffer [ ] . Rather, if or whether the Messiah is liable to suffering. He expresses himself in a problematic form, because it was the point of debate among the Jews whether a suffering Messiah was to be believed in. They believed in a triumphant Messiah, and the doctrine of his sufferings was an obstacle to their receiving him as Messiah. Note the article, “the Christ,” and see on Mt 1:1.
Fuente: Vincent’s Word Studies in the New Testament
1) “That Christ should suffer,” (ei pathes ho Christos) “That the Christ should be subjected to suffering,” must suffer, as all the Levitical sacrifices witnessed, as Isaiah prophesied, Isa 53:4-12; Act 8:27-35.
2) “And that He should be the first that should rise from the dead,” (ei protos eks anastaseos nekron) “That He should be the first (in order) by a resurrection of dead persons,” to rise from the dead, Act 2:25; Act 2:27; Act 2:31; 1Co 15:20-29; Col 1:18. He is therefore called the “first born” from the dead.
3) “And should shew light unto the people,” (phos mellei katangellein to te prophets) “And that a light of hope and immortality, He is about to announce (said Moses and the prophets), to both the people of Israel,” and declare Himself to be the “light of the world,” Joh 8:12; Rev 1:18; Act 1:8; giving, not only hope of resurrection and immortality, but also of the restitution of all things promised to Israel.
4) “And to the Gentiles,” (kai tois ethnesin) “And to the nations, Gentiles, or all heathen races of the earth,” Luk 24:46-51; This involved the future Golden era of the Millennial age, Luk 1:32-33; Act 15:13-18.
Fuente: Garner-Howes Baptist Commentary
(23) That Christ should suffer.Literally, that the Christ was passiblei.e., capable of suffering. The great body of the Jews had fixed their thoughts only on the prophetic visions of the glories of the Messiahs kingdom. Even the disciples of Jesus were slow to receive any other thought than that of conquest and triumph. Peters Be it far from thee, Lord (Mat. 16:22) expressed the horror with which the thought of a suffering Christ at first struck him. It was not till they were led, after the Crucifixion and the Resurrection, into our Lords own school of prophetic interpretation (Luk. 24:25-26; Luk. 24:44), and taught to recognise the under-current of types and prophecies that pointed to a righteous Sufferer, as well as to a righteous King, that they were able to receive the truth. So it was that a Christ crucified was still to the Jews a stumbling-block (1Co. 1:23). The speech at Antioch in Pisidia (Act. 13:27-35) may be noted as showing the stress which St. Paul laid on this point. The Greek has if in both clauses where the English has that; but our idiom scarcely admits of its being so translated.
That he should be the first that should rise from the dead.More literally, that He first by His resurrection from the dead (strictly, out of His resurrection) should show light. It was through the Resurrection only that the hopes of Simeon were fulfilled (Luk. 2:32), and that light shone in on those who had been sitting as in the shadow of death. The people are, as almost always when the word is so used, Gods people Israel, as distinguished from the heathen.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
23. That Literally, if, or whether. It was questioned by the Jews, and upon it he gave his testimony.
Christ The English reader often loses the true force of passages in the New Testament by forgetting that Christ is not a proper name, but a title the MESSIAH, the Messiah of Jewish national hope and pride. (See note on Mat 1:1.)
Should suffer Rather, could suffer.
First Not indeed the first resuscitated from death, for Lazarus and others were thus revived and died again; but the first of the universal organic and complete resurrection, not only from death, but from mortality.
is to be separated simply by a comma from the preceding: What the prophets and Moses have spoken concerning the future, whether (whether, namely) the Messiah is exposed to suffering , etc
Act 26:23 is to be separated simply by a comma from the preceding: What the prophets and Moses have spoken concerning the future, whether (whether, namely) the Messiah is exposed to suffering , etc. Paul expresses himself in problematic form ( ), because it was just the point of debate among the Jews whether a suffering Messiah was to be believed in (Joh 12:34 ), as in fact such an one constantly proved an offence unto them (1Co 1:23 ; Gal 5:11 ). “Res erat liquida; Judaei in quaestionem vocarant,” Bengel. Paul in his preaching has said nothing else than what Moses and the prophets have spoken as the future state of the case on this point; he has propounded nothing new, nothing of his own invention, concerning it. , passibilis (Vulgate), not, however, in the metaphysical sense of susceptibility of suffering, but of the divine destination to suffering: subjected to suffering . Plut. Pelop . 16 : . The opposite in classic writers since the time of Herodotus. Comp. Justin. c. Tryph . xxxvi. p. 133 D: .
The other point of the predictions of Moses and the prophets, vividly introduced without a connecting particle, in respect of which Paul had just as little deviated from their utterances, is: whether the Messiah as the first from the resurrection of the dead (as the first for ever risen, as , Col 1:18 ; comp. 1Co 15:33 ) will proclaim light (as in Act 26:18 ) to the (Jewish) people and to the Gentiles . The chief stress of this sentence lies on . ; for, if this was, in accordance with the O.T., appropriated to the Messiah as characteristic, thereby the of the cross of Christ was removed. After His resurrection Jesus proclaimed light to all the Gentiles by His self-communication in the Holy Spirit (see on Eph 2:17 ), whose organs and mediate agents the apostles and their associates were. Comp. on Col 1:12 .
23 That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles.
Ver. 23. That Christ should suffer ] This verse may be fitly called a little Bible, a short gospel, a model of the mystery of godliness. The Greek runs thus, “Whether Christ should be a sufferer; , &c.,” “whether he should be the first that should rise from the dead.” As if St Paul should hold forth these questions, and offer to prove them out of the prophets and Moses: and hence (haply) that way of expounding the Scriptures, by propounding doubts and questions. Abulensis hath his eight-score questions (and more than a good many sometimes) upon the shortest chapter in the Bible. The schoolmen were great questionists; and they had it from the Artemonites, a sort of heretics, A. D. 220, that, out of Aristotle and Theophrastus, corrupted the Scripture, by turning all into questions. In detestation of whose vain jangling and doting about questions (Jac. Revius, 1Ti 6:4 ), Luther saith, Propre est ut iurem: I dared to swear, almost, that there was not one school divine that rightly understood one chapter of the Gospel. So that we may say of their expositions as one did once, when being asked whether he should read such a comment upon Aristotle? he answered, Yes, when Aristotle is understood, then read the comment.
23. ] not for but just as in Act 26:8 , if if at least : meaning, that the things following were patent facts to those who knew the prophets. See Heb 7:15 , where has the same sense.
] not, as Beza, ‘ Christum fuisse passurum ’ (so E. V., ‘ should suffer ’): but as Vulg., ‘ si passibilis Christus .’ Paul does not refer to the prophetic announcement, or the historical reality, of the fact of Christ’s suffering, but to the idea of the Messiah as passible and suffering being in accordance with the testimony of the prophets. That the fact of His having suffered on the cross was in the Apostle’s mind, can hardly be doubted: but that the words do not assert it, is evident from the change of construction in the next clause, where the fact of the bringing life and immortality to light by the resurrection is spoken of, ., . In Justin Martyr, Trypho c. 89, p. 187, the following words are put into the month of Trypho the Jew: , , . See also the same, Trypho c. 36, p. 133, and c. 76, p. 173.
= , or , Col 1:18 , but implying that this light, to be preached to the Jews ( ) and Gentiles, must arise from the resurrection of the dead, and that Christ, the first , was to announce it. See Isa 42:6 ; Isa 49:6 ; Isa 60:1-3 ; Luk 2:32 ; ch. Act 13:47 .
Act 26:23 . = Heb 7:15 , i.e. , as is most certain from the authority of Scripture, “how that the Christ,” R.V. : “must suffer,” R.V. (“although is subject to suffering,” margin), cf. Vulgate, passibilis (not patibilis ); no question here of the abstract possibility of, or capacity for, suffering, although primarily the Greek word implies this, but of the divine destination to suffering, cf. Luk 24:26 ; Luk 24:44 , 1Co 15:2-3 , see Grimm-Thayer, sub v. ; Justin Martyr, c. Tryph. , c. 89, , , . But the same dialogue, c. 90, enables us to realise that even where the idea of a suffering Messiah was entertained, nothing was more abhorrent than the idea of the cross as the outward expression of such sufferings: “If the Messiah can suffer,” cries the Jew Trypho, “yet he cannot be crucified; he cannot die such a shameful, dishonourable death”. See also cc. 36, 76. For the incompatibility of the idea of a suffering Messiah with the ideas current in the time of Jesus see Dalman, Der Leidende und der Sterbende Messias , p. 30, and references may be made to Witness of the Epistles , pp. 360, 361, for other authorities to the same effect; cf. Mat 16:22 , Luk 18:34 ; Luk 24:21 , Joh 12:34 , 1Co 1:23 , Gal 5:11 ; see above on Act 3:18 (p. 113). If we render if or whether it does not indicate that there was any doubt in Paul’s mind; but he simply states in the hypothetical form the question at issue between himself and the Jews. : “that he first by the resurrection of the dead,” R.V., closely connected with the preceding; the Messiah was to suffer, but “out of his resurrection from the dead” assurance was given not only that the Suffering Messiah and the Triumphant Messiah were one, but that in Him, the true Messiah, all the O.T. prophecies of the blessings of light and life, to Jew and Gentile alike, were to be fulfilled, cf. Isa 49:6 , Act 13:47 (Isa 9:1-2 ; Isa 60:1 ). This on the whole seems better than to limit the words to the fact that life and immortality had been brought to light by the resurrection of the Christ: means more than the blessing of immortality in the future, it means the present realisation of the light of life, cf. Act 26:18 , and Luk 2:32 , of a life in the light of the Lord. closely connected with ., as if = , Col 1:18 , 1Co 15:20 ; 1Co 15:23 , or as if the Apostle would emphasise the fact that Christ first rose in the sense of rising to die no more, Rom 6:9 , and so proclaimed light, etc. : “to proclaim,” R.V., cf. Act 16:17 , Act 17:3 ; Act 17:23 . , see above Act 26:17 ; even in the Pharisaic hope expressed in Psalms of Solomon , 17, cf. Act 26:32 , we see how far the Gentiles would necessarily be from sharing on an equality with the Jews in the Messianic kingdom, see Ryle and James, Introd., 53, and also for later literature, Apocalypse of Baruch , lxxii., Edersheim on Isa 60 , Jesus the Messiah , ii., pp. 728, 729.
That = If. Greek. ei. App-118. Compare Act 26:8.
Christ = the Messiah. App-98.
should suffer = is liable or destined to suffer. Greek. pathetos. Only here. Justin Martyr puts the word into the mouth of Trypho the Jew, in his dialogue, Ch. xxxvi.
that should, &c. = by (Greek. ek) a resurrection (Greek. anastasis. App-178.) of the dead (Greek. nekron. App-139.)
shew = proclaim. Greek. katangello. App-121.
23. ] not for -but just as in Act 26:8,-if-if at least: meaning, that the things following were patent facts to those who knew the prophets. See Heb 7:15, where has the same sense.
] not, as Beza, Christum fuisse passurum (so E. V., should suffer): but as Vulg., si passibilis Christus. Paul does not refer to the prophetic announcement, or the historical reality, of the fact of Christs suffering, but to the idea of the Messiah as passible and suffering being in accordance with the testimony of the prophets. That the fact of His having suffered on the cross was in the Apostles mind, can hardly be doubted: but that the words do not assert it, is evident from the change of construction in the next clause, where the fact of the bringing life and immortality to light by the resurrection is spoken of,- .,- . In Justin Martyr, Trypho c. 89, p. 187, the following words are put into the month of Trypho the Jew: , , . See also the same, Trypho c. 36, p. 133, and c. 76, p. 173.
= , or , Col 1:18, but implying that this light, to be preached to the Jews ( ) and Gentiles, must arise from the resurrection of the dead, and that Christ, the first , was to announce it. See Isa 42:6; Isa 49:6; Isa 60:1-3; Luk 2:32; ch. Act 13:47.
Christ
the Christ must suffer. See, Act 3:18; Act 17:3. (See Scofield “Act 17:3”).
Christ: Gen 3:15, Psa 22:1 – Psa 69:36, Isa 53:1-12, Dan 9:24-26, Zec 12:10, Zec 13:7, Luk 18:31-33, Luk 24:26, Luk 24:46, 1Co 15:3
the first: Act 26:8, Act 2:23-32, Act 13:34, Psa 16:8-11, Isa 53:10-12, Mat 27:53, Joh 10:18, Joh 11:25, 1Co 15:20-23, Col 1:18, Rev 1:5
and should: Act 26:18, Luk 2:32
Reciprocal: Isa 42:6 – a light Isa 62:2 – the Gentiles Mat 26:24 – Son of man goeth Luk 22:22 – truly Joh 1:4 – the life Joh 5:39 – they which Joh 8:12 – I am Joh 9:5 – long Act 3:18 – those Act 4:2 – preached Act 8:25 – when they had Act 8:35 – began Act 13:27 – they have Act 13:47 – I have Act 17:18 – Jesus Act 18:28 – convinced Act 19:8 – went Act 20:27 – I have Act 25:19 – which Act 26:27 – believest Act 28:23 – he expounded Rom 16:26 – and by 1Co 15:4 – according 1Pe 1:11 – the glory
3
Act 26:23. In this verse Paul specifies the most important one of the “things” of which he made mention in the preceding one. That was the fact that Christ was the first that rose from the dead (to die no more, Rom 6:9). And that this great fact was bringing light to the Gentiles (as well as to the Jews).
Act 26:23. That Christ should suffer, and that he should be the first that should rise from the dead, and should show light unto the people and unto the Gentiles. In other words, Protected by a Divine and invisible Guardian, I have gone about, bearing my message to the powerful and humble alike, using as my storehouse of argument only the books of Moses and the prophets, urging that Messiah, as one of the very conditions of His office, would be capable of sufferingay more, that (after enduring the greatest sufferings of which mortals are capable) He should be the first in the domain of the resurrection, the first-born from the dead; and then should not only show light unto the people, but should be a Light to lighten the Gentiles. Paul is here giving a summary of the usual arguments he made use of in his preaching respecting the long-expected Messiah. Now the three great questions at issue between the Jew and the Christian were touched upon by him here:1. This expected One of Moses and the Prophets was not only a triumphantsuch as the Jews loved to dwell onbut a suffering Messiah. 2. This One so long looked for was to be the first-begotten from the dead, the second Adamthe One who (as Lange well puts it) should begin a series of developments of life and resurrection for the benefit of mankind. This grand idea is developed by the Apostle Paul in 1Co 15:20 ff. and 1Co 15:45 ff., and in Rom 5:17-18. 3. The Messiah, when He came, should be the Herald of life and light not only to the Jew, but to the despised Gentile.
Now these three several points, Paul, when he spoke before King Agrippa, without doubt proved by reference to those special Old Testament Scriptures which with a strange power supported his viewthe Christian viewof Messiah, somewhat in the way in which he had argued in the Antioch sermon, very briefly reported in Act 13:27-35. It was to these elaborate quotations which Festus especially referred (Act 26:24) when he interrupted Paul with the ejaculation, Why, much learning has surely turned your brain!
The Jewish nation, trodden down during so many hopeless years first of captivity in the far East, then of grinding oppression in their own land, looked on with a passionate eagerness to the advent of the promised King Messiah, of whom their prophets wrote; watching for the triumphant King of the Great Prophet: Who is this that cometh from Edom . . . glorious in his apparel, travelling in the greatness of his strength? and the voice of Messiah made answer: I that speak in righteousness, mighty to save . . . the day of vengeance is in mine heart, and the year of mine redeemed is come (Isa 63:1-4). This is what they fixed their hungry, expectant gaze upon, and forgot the other picture, which painted the same Messiah with the marred form and visage, without form or comeliness, with no beauty, despised and rejected, a man of sorrows and acquainted with grief; wounded for others transgressions and bruised for others iniquities; cut off out of the land of the living; stricken for the transgression of His people; making His grave with the wicked (Isa 52:14; Isa 53:2; Isa 53:5; Isa 53:8-9).
We must remember how reluctant the very disciples of Jesus were to entertain any other thoughts concerning their beloved Master than those coloured with the rich hues of glory and triumph. See, for instance, Mat 16:22. Never until all was accomplished did even His own receive into their heart the idea of a crucified Messiah.
It was indeed for them then, in those last sad days of their national life, a hard saying, though to us now all seems so clear, and the prophecies read in the light of the Passion of Jesus so transparent.
See notes on verse 22
23. If Christ should suffer, if he should first rise from the dead, he is about to proclaim light to the people, i. e., the Jews and the Gentiles. Paul sweeps away all defalcation from King Agrippa as a member of the Jewish Church, because he proves everything appertaining to Christ by Moses and the prophets, meanwhile his application to the Gentiles, i. e., not only Festus, but all the Roman world, is equally sweeping and conclusive. At this moment Festus breaks down, unable longer to restrain his impulses and hold his peace,
Verse 23
That should rise from the dead, and should show; that is, probably, whose resurrection should show.
26:23 That Christ should {g} suffer, [and] that he should be the {h} first that should rise from the dead, and should shew {i} light unto the people, and to the Gentiles.
(g) That Christ would not be such a king as the Jews dreamed of, but one appointed to bear our miseries, and the punishment of our sins.
(h) The first of those who are raised from the dead.
(i) Life, yea and that a most blessed life which will be endless: and this is set against darkness, which almost in all languages sometimes signifies death, and sometimes misery and calamity.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: William Godbey’s Commentary on the New Testament
Fuente: Abbott’s Illustrated New Testament
Fuente: Geneva Bible Notes