Exegetical and Hermeneutical Commentary of Acts 13:26
Men [and] brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.
26. Men and brethren ] Read “Brethren,” see Act 1:16, note.
to you is the word of this salvation sent [forth] The oldest MSS. read “to us, &c.,” and this is quite in accord with the language of Act 13:17, “God chose our fathers.” The Apostle through the whole address avoids, as far as may be, wounding any Jewish prejudice and so classes himself with his hearers where the subject allows him to do so.
Fuente: The Cambridge Bible for Schools and Colleges
Men and brethren – Paul now exhorts them to embrace the Lord Jesus as the Messiah. He uses, therefore, the most respectful and fraternal language.
Children of the stock of Abraham – Descendants of Abraham; you who regard Abraham as your ancestor. He means here to address particularly the native-born Jews; and this appellation is used because they valued themselves highly on account of their descent from Abraham (see the notes on Mat 3:9); and because the promise of the Messiah had been specially given to him.
And whosoever … – Proselytes. See the notes on Act 13:16.
Is the word of this salvation sent – This message of salvation. It was sent particularly to the Jewish people. The Saviour was sent to that nation Mat 15:24; and the design was to offer to them first the message of life. See the notes on Act 13:46.
Fuente: Albert Barnes’ Notes on the Bible
Act 13:26
Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.
To you
I. What is the word of this salvation?
1. It is the testimony that Jesus is the promised Saviour (Act 13:23).
2. The word which promises forgiveness to all who exhibit repentance of sin, and faith in the Lord Jesus (Act 13:38-39).
3. In a word, it is the proclamation of perfect salvation, through the risen Saviour (Act 13:32-33).
(1) It is comparable to a word for conciseness and simplicity.
(2) It is a word, as being spoken by God, and as being His present utterance even at this moment.
(3) It is a word; for it reveals Him who is truly the Word.
(4) It is a word of salvation; for it declares, describes, presents and presses home salvation.
(5) It is a word sent, for the gospel dispensation is a mission of mercy from God, the gospel is a message, Jesus is the Messiah, and the Holy Ghost Himself is sent to work salvation among men.
II. In what manner is the gospel sent to you?
1. In the general commission, which ordains that it be preached to every creature.
2. In the fact that the gospel is preached in our land, the Bible is in every house, and the word is proclaimed in our streets.
3. In the providence which has brought you this day to hear the word. Very specially may you be sent to the preacher, the preacher sent to you, and the special message be sent through the preacher to you.
4. In the peculiar adaptation of it to your case, character, and necessity, h medicine which suits your disease is evidently meant for you.
5. In the power which has attended it, while you have been hearing it, though you may have resisted that power. It would be a sad thing if we had to single out even one, and say, This word is not only sent to you; but we are under no such painful necessity.
III. In what position does it place you? In a position–
1. Of singular favour. Prophets and kings died without hearing what you hear (Mat 13:16).
2. Of notable indebtedness to martyrs and men of God, in past ages, and in these days; for these have lived and died to bring you the gospel.
3. Of great hopefulness; for we trust you will accept it and live.
4. Of serious responsibility; for if you neglect it, how will you escape? (Heb 2:3). It puts it out of your power to remain unaffected by the gospel. It must either save you, or increase your condemnation.
IV. In what manner will you treat this word?
1. Will you decidedly and honestly refuse it? This would be a terrible determination; but the very idea of so doing might startle you into a better mind?
2. Will you basely and foolishly delay your reply? This is a very dangerous course, and many perish in it.
3. Will you play the hypocrite, and pretend to receive it, while in your heart you reject it?
4. Will you act the part of the temporary convert?
5. Will you not rather accept the word of salvation with delight? Suppose the gospel should be taken from you by your removal to a place where it is not preached, or by the death of the minister whom you so greatly esteem. It would be just. It may happen. It has happened to others. Refuse the heavenly message no longer, lest your day of grace should end in an eternity of woe. (C. H. Spurgeon.)
To you is the word of salvation
I remember when Mr. Richard Weaver preached at Park Street Chapel, in his younger days, he came down from the pulpit, and ran over the pews to get at the people, that he might speak to them individually, and say, you, and you, and you. I am not nimble enough on my legs to do that, and I do not think I should try it if I were younger: but I wish I could, somehow or another, come to each one of you, and press home these glad tidings of great joy. You, my dear old friend, it means you! You, young woman, over there to the right, it means you! You, dear child, sitting with your grandmother, it means you! Whosoever shall call on the name of the Lord shall be saved. (C. H. Spurgeon.)
The word of salvation
I. The general character of the gospel. The gospel is the word of this salvation–
1. As being the sole authority on which we ascertain the possibility of that salvation. Without it we should be inextricably bewildered on the question whether or not our salvation could be made consistent with the character of God.
(1) We may learn much respecting the Divine character without the aid of written revelation. The heavens above, the earth beneath, the waters under the earth, startle us with the conviction that He who made them and still preserves them must necessarily be a God of wisdom and knowledge. We gaze on the stupendous structure and mechanism of the universe, and we perceive inscribed on every part of it the signs of an almighty hand. We look upon the creatures of various kinds that people this world of ours, and we remark indications equally expressive of the goodness of Him by whom all things consist. And in addition there is, in the law He has promulgated, a revelation of His perfect purity and justice.
(2) But whence are we to ascertain His mercy? Or by what means may we discover that God may be just and yet the justifier of those who have broken His commandment? From other quarters we look for information in vain. Or, if an answer come, it is to assure us that God will by no means clear the guilty.
(3) It is the gospel only, which satisfies us in this great inquiry, Here and here alone we learn that in the restoration of our nature, mercy and truth may meet together, and righteousness and peace embrace each other.
2. As it reveals to us the plan and means of our salvation. It opens to us the very principle and motive in which the plan originated, by assuring us that God so loved the world, and that it is not by works of righteousness which we have done, but according to His mercy He hath saved us. Do we inquire in what manner the purpose of this grace and mercy was carried into practical effect? We are informed it was by the gift of His well-beloved and only-begotten Son. Are we desirous of knowing in what respect this Son was given? We learn that though, being in the form of God, yet He humbled Himself and took upon Himself the form of a servant, and finally was put to death. Do we inquire, what was the immediate issue of the amazing series of sufferings through which He passed? We are assured that on the third day He rose again from the dead, and that therefore God hath highly exalted Him to be a Prince and a Saviour, to give repentance and remission of sins. Are we concerned to know by what means we are to receive the benefit of all this love and condescension? Directions clear and numerous are set before us, so that we need not miss our providential way.
3. As being the instrument by which it is effected. It is not merely the wisdom of God, or the grace of God, it is also the power of God unto salvation. The gospel is indebted for its former and its present triumphs, not to the zeal or eloquence of its ministers, but to that Divine power which was breathed into it on its original promulgation, and which still continues to make it effectual. Not by power, nor by might, but by My Spirit, saith the Lord of Hosts.
4. The character of the gospel as a word of salvation, becomes still more strikingly apparent, when it is compared with preceding revelations.
(1) Let it be compared, for instance, with the law of Moses. That law was eminently–
(a) A word of terror. How different were the circumstances under which grace and truth came by Jesus Christ to those under which the law came. Instead of being terrified and driven back with thunderings and lightnings, we are encouraged to come with boldness to a throne of grace, that we may obtain mercy, etc.
(b) A word of condemnation. How different are the accents in which the gospel speaks to us. For, whilst it fully secures the glory of the Divine holiness, it assures us at the same time that through this Man is preached unto us the forgiveness of sins.
(2) And the gospel is distinguished from all preceding revelations, as in comparison they were at best but words of promise. In their clearest discoveries they were but as the dimness of the twilight which precedes the glory of the risen day.
(3) And in contrast with false systems of religion, which, as regards their effects on the habits of civil life and of domestic society, are systems of destruction and cruelty, the gospel is a word of salvation; since it instructs us to do ourselves no harm, and directs us to love our neighbour as ourselves. And if it be contrasted with such systems, with regard to their effect upon mans spiritual and eternal interests, they appear not only systems of cruelty to the body, but also systems of awful destruction to the soul.
II. The practical duties which result from its communication. It has not indeed been sent to you as it was sent originally to the Jews, by special revelation from heaven, or by the personal ministry of Christ. Still it has been sent. And the practical duties are–
1. To receive implicitly the form of doctrine which that word inculcates. In matters which depend on human authority we have a right to doubt, and if we please, to contradict and to deny. But the word of the gospel is not the word of men; it is in truth the word of God. As such, it is clothed with an authority which precludes at once all right on our part to question any doctrine it proposes. Woe unto him that striveth with his Maker.
2. To gratefully accept the benefits it offers.
3. To expect that salvation which constitutes the subject of it. The very reason why, notwithstanding your repeated rejection of this word, it has continued to be sent to you, has been that God willeth not the death of a sinner, but would rather that all men should repent and live.
4. To send it to others. For every benefit bestowed upon us involves an obligation to be merciful even as our leather who is in heaven is merciful. (Jonathan Crowther.)
The word of salvation
I. Needed. What must I do to be saved? the question of questions.
1. Men are lost, and need saving from the consequences of their wandering.
2. Men are under condemnation, and need saving from the threatenings of the broken law.
3. Men are sundered from God, the Fountain of life and blessedness, and need saving from the death that never dies.
4. Men are in bondage to sin and evil habits, and need saving from that dire captivity. And where is the saving word? Nature is dumb on the subject of salvation; conscience emphasises the existence of the evil, but is silent as to the remedy; philosophy has grappled with the problem, but has left it where it was; educational and reformatory measures have removed a few symptoms, but left the root of the disease untouched. History is the arena on which many saving experiments have been tried; let the student say which has succeeded.
II. Best.
1. From whom?
(1) Not from man. The patient is unequal to effect his own cure. The declaration of the text is a disclaimer of originality to an age sick of original efforts to cure an inveterate disease–a disease, too, beyond the power of original physicians even to understand. The office of the gospel preacher is simply to tell what he has been told in the clearest way.
(2) From God who knows the evil thoroughly; who pities and loves the sinner; who desires above all things his salvation, and has made abundant provision for it in Christ.
2. To whom. You, whoever you may be.
(1) Jews ineffectually striving to work out their salvation by the works of the law.
(2) God-fearing Gentiles endeavouring to construct a salvation out of the elements of their morality.
(3) Sinners of every degree.
III. Accepted.
1. Heard. Hence the need of Scripture study, and attendance on the ministry of reconciliation. Ignorance is inexcusable in a land of Bibles and churches.
2. Believed in. A sick man who has no faith in his doctor or his prescriptions will hardly be persuaded to take his prescriptions. So there must be an assent to the verity and divinity of the gospel message.
3. Embraced. Not simply with the intellect, but with the heart. With the heart man believeth unto righteousness. When may the word of salvation be accepted? Now. For it is needed now; it is sent now. The need for it will not grow less by lapse of time; nor will time make it more acceptable. (J. W. Burn.)
The word of salvation
I. To whom sent. To all sinners, for all sinners need it, and it is suited to the case of all.
II. For what purpose sent. As a word of–
1. Pardon to the condemned sinner.
2. Peace to the rebellious sinner.
3. Life to the dead sinner.
4. Liberty to the captive sinner.
5. Healing to the diseased sinner.
6. Cleansing to the polluted sinner.
7. Direction to the bewildered sinner.
8. Refreshment to the weary sinner.
9. Comfort to the disconsolate sinner. (R. Erskine.)
The word of salvation delivered
I. The true character of the gospel which we preach. It–
1. Reveals salvation clearly.
2. Offers it freely.
3. Confers it actually on all who will receive it.
II. The commission which we hear in relation to the gospel. We must address–
1. Those who on account of their attachment to the law suppose themselves not to need it.
2. Those who through their alienation from God and His law suppose themselves beyond its reach. (C. Simeon, M. A.)
Words of salvation
Even in the ordinary experience of life men are saved by words–the words of their fellows. When a blind man avoids a precipice, and turns into a path of safety at the warning voice of a benevolent passenger, he has been saved by words. When the various portions of an army make a combined movement by orders of its chief, they are saved from ruin, and placed in safety, by words. Words, false and meaningless, however reverently they may be received, will not save, and on the other hand, words true and Divine will not save those who despise and neglect them. (W. Arnot.)
A message of salvation
It has been stated that Addison, the great essayist, found peace by believing in Christ ere he died. But it has remained for a recent biographer of Addison to inform us how it came about, for he was never known to have had any clerical friends who would be likely to influence him. It is now stated that a pastry cook sent home a pie on Christmas Day and under it he placed a page of Richard Baxters Call to the Unconverted. Addison, upon perusing it, purchased the whole book, which was the means of leading him to Jesus.
Words of salvation providentially sent
A young man in America was once at work upon his farm. He was careless about religion–indeed nobody had ever said a word to him about it; and as he had no Bible and only worldly friends, there seemed little chance of his ever hearing of Christ and salvation, and of heaven and hell. On this particular day, it was a bright morning in early summer, he had to take his cart, drawn by oxen, along the high road. He was thinking of nothing except his daily work and his daffy bread. A gentle breeze was blowing, and as he went along it stirred a little piece of paper which had been lying by the roadside, so that it fluttered in front of him. But on went the young man, the oxen and the cart, all the same. When he had gone a short way farther, however, a thought came over him, I wonder what that bit of paper was–Ive a great mind to go back and see. And, stopping his team, he did go back. He picked it up and read it as he walked along. It was a leaf out of the Bible. The summer passed away with its flowers and sunshine, and the corn grew ripe, and was gathered into the garner; there was another harvest, too, standing ready for the sickle. The young man who had found the leaf lay upon a sick and dying bed. A sore disease had smitten him, and his parents knew there was no hope of his life. They were stricken with grief, but he–oh, he was rejoicing! And now his lips were open to tell them what he had never told before. The leaf out of the Bible had brought to him first the sense of sin and then the knowledge of a Saviour. He sought for a whole Bible, and ever since it had been his constant companion, and now, though called almost suddenly away from life with all its happiness, he knew whom he had believed, and he was ready. He had an anchor, sure and steadfast, for the Lamb that was slain to take away sin had taken away his sin. And without a doubt or a fear he entered into rest.
Salvation, for all
If I were to come as an accredited agent to you from the upper sanctuary, with a letter of invitation to you, with your name and address on it, you would not doubt your warrant to accept it. Well, here is the Bible–your invitation to come to Christ. It does not bear your name and address; but it says, Whosoever: that takes you in. It says, All: that takes you in. It says, If any: that takes you in. What can be surer and freer than that? (T. Chalmers, D. D.)
Salvation, common
The gospel river of life does not branch out into divers streams. There is not a broad sweep of water for the rich, the intellectual, and the cultivated, and a little scant runnel where the poor may now and then come and get healed by the side of its precarious wave. There is no costly sanatorium beneath whose shade patrician leprosy may get by itself to be fashionably sprinkled and healed. Naaman, with all his retinue watching, must come and dip and plunge like common men in Jordan. There is no sort of salvation except the one ransom and deliverance that is purchased for rich and poor together by the sacrifice of the Lord Jesus Christ; and the poor beggar, his garment ragged from the havoc of a hundred storms, and his flesh bleeding from the ulcers of a hundred wounds, may dip eagerly into the same Bethesda, and emerge unscarred and comely as a child. (W. M. Punshon, LL. D.)
Salvation, neglecting
Most of the calamities of life are caused by simple neglect. By neglect of education, children grow up in ignorance; by neglect, a farm grows up to weeds and briers; by neglect, a house goes to decay; by neglect of sowing, a man will have no harvest; by neglect of reaping, the harvest would rot in the fields. No worldly interest can prosper where there is neglect; and why may it not be so in religion? There is nothing in earthly affairs that is valuable that will not be ruined if it is not attended to; and why may it not be so with the concerns of the soul? Let no one infer, therefore, that because he is not a drunkard, or an adulterer, or a murderer, that therefore he will be saved. Such an inference would be as irrational as it would be for a man to infer, that, because he is not a murderer, his farm will produce a harvest; or that, because he is not an adulterer, therefore his merchandise will take care of itself. Salvation would be worth nothing if it cost no effort; and there will be no salvation where no effort is put forth. (A. Barnes, D. D.)
Salvation, simplicity of
A physician who was anxious about his soul asked a believing patient of his how he should find peace. His patient replied, Doctor, I have felt that I could do nothing, and I have put my case in your hand: I am trusting in you. This is exactly what every poor sinner must do in the Lord Jesus. He saw the simplicity of the way, and soon found peace in Christ.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 26. Men and brethren] This should have been translated brethren simply. See Clarke on Ac 7:2.
Children of the stock of Abraham] All ye that are Jews.
And whosoever among you feared God] That is, all ye who are Gentiles, and are now proselytes to the Jewish religion.
The word of this salvation] The doctrine that contains the promise of deliverance from sin, and the means by which it is brought about; all which is founded on Jesus, of the stock of David, dying and rising again for the salvation of Jews and Gentiles.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Men and brethren; he speaks to the Jews according as the manner was amongst them; to the Jews he became as a Jew.
Whosoever among you feareth God; some think the devout Pisidians, or men of that country, are here meant; but rather it may insinuate the apostles hope concerning these Jews, that they were such as feared God, which hope they ought the rather to have carefully answered.
The word of this salvation:
1. Christ, who is the incarnate Word, or the Word made flesh, Joh 1:14; or the Gospel, which is glad tidings of salvation; as if the apostle had minded them, that it was not any business which belonged unto others alone, which he was speaking about: but of such things as pertained unto their salvation; and such a salvation (this salvation) as never greater was or ever will be published, this is certain, that we are concerned in it for ourselves, if we accept or neglect this salvation, it is for ourselves. Oh that in this respect self-interest were more prevalent with us!
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
Men and brethren, children of the stock of Abraham,…. This address is made to them in the synagogue, who were Jews by birth, and in a form very grateful and pleasing; he calls them “men”, perhaps not only from the common nature of mankind in them, but because they took this name peculiarly to themselves, and denied it to the nations of the world; and which they gather from
Eze 34:31 and he styles them “brethren”, because they were his countrymen; and “children of the stock of Abraham”, with respect to their lineage and descent, and of which they gloried:
and whosoever among you feareth God; these were the proselytes among them; [See comments on Ac 13:16]
to you is the word of this salvation sent; meaning either the Lord Jesus Christ himself, the essential and eternal “Logos”, or word of God, and whom the Syriac and Ethiopic versions here style, “the word of life”, as in 1Jo 1:1 who is the author of salvation, and who was in the first place sent unto the Jews; or rather the Gospel, which gives an account of the author of spiritual and eternal salvation, of his person, and of his manner of obtaining it, and of the nature of salvation, and who the persons are to whom it belongs. The Gospel is not a proposal of terms, by complying with which men may be saved, as faith, repentance, and good works, which are not terms of salvation, but either blessings, parts or fruits of it; but it is a declaration of salvation itself, as being a thing done by Christ; it declares him to be the alone able, willing, and all sufficient Saviour, and the salvation he has wrought out to be a great one, complete, spiritual, and everlasting; and that those that believe in him shall be saved with it. It is the word preaching salvation by him, showing, that he has wrought out an everlasting righteousness for the justification of his people; hence it is sometimes called the word of righteousness; and that he has made peace and reconciliation by the blood of his cross, for which reason it is styled the word of reconciliation; and that eternal life is in him, and by him, and therefore it is called the word of life: for the salvation it publishes includes all the blessings of grace, and everlasting glory, and happiness; it is the means of applying the salvation it declares; the Spirit of God comes by it, who, whilst it is preaching, falls upon, and conveys himself into the hearts of men: regeneration is ascribed to the word of truth; faith comes by hearing; and sanctification is promoted and increased by it, as an instrument; and after men believe in it, they are sealed with the Holy Spirit of promise; all which shows what a wonderful blessing the Gospel is: and this was now sent not to the Jews only, though to them in the first place, but to the Gentiles also; the Alexandrian copy, in the two last clauses, instead of “you”, reads “us”.
Fuente: John Gill’s Exposition of the Entire Bible
To us (). Both Jews and Gentiles, both classes in Paul’s audience, dative of advantage.
Is sent forth (). Second aorist passive indicative of the double compound verb , common verb to send out () and forth (). It is a climacteric or culminative aorist tense. It has come to us in one day, this glorious promise.
The word of this salvation ( ). The message of Jesus as Saviour (verse 23), long ago promised and now come to us as Saviour.
Fuente: Robertson’s Word Pictures in the New Testament
To you. The best texts read to us.
Fuente: Vincent’s Word Studies in the New Testament
1) “Men and brethren,” (andres adelphoi) “Ye responsible men, brethren,” of Israel, in the flesh brethren of John. This is the case of direct address, direct appeal.
2) “Children of the stock of Abraham,” (huioi genous Abraam) “Sons or heirs of (the) race, lineage of Abraham,” of the stem or family tree of Abraham, to whom Jesus first came, Joh 1:11-12; Mat 10:6; Rom 1:16.
3) “And whosoever among you feareth God,” (kai hoi en humin phoboumenoi ton theon) “Even, (especially) those among you all who fear God,” those who have devout respect for God and His care for you. For it is to such the Word of God is sent in Holy Spirit convicting power, as to the eunuch, to the household of Cornelius, and Phillipian jailer and his household, Act 8:29-38; Act 10:35.
4)“To you is the word of this salvation sent.” (hemin ho logos tes soterias toutes eksapestale) “To us the word of this salvation (this deliverance) was sent forth, commissioned, or mandated,” to the Jew first, Act 13:46; Mat 10:5-6; Mat 15:24; Joh 1:11-12; Rom 1:16; Act 3:26.
Fuente: Garner-Howes Baptist Commentary
26. Men and brethren. Paul doth again prick forward the Jews to embrace Christ; for this ought to have raised no small study and attentiveness in their minds, when as they saw [heard] their salvation handled, and that the message of salvation was appointed properly for them. He calleth them children of Abraham not only for honor’s sake, but that they may know that they be heirs of eternal life; and he speaketh them so fair that it might not grieve them to depart from the scribes and priests whom they worshipped, because they must needs receive Christ. Furthermore, we must remember that which I said before, though the gate of the kingdom of heaven were set open to the Gentiles, yet were not the Jews thrown down from their estate; but were counted the first-begotten in God’s family; therefore is it that he saith, that salvation was sent to them, because they were first in order; yet because the carnal kindred was of itself of no great importance, and the ungodliness of many brake out, Paul speaketh specially unto the true worshippers of God, signifying that words were but vain, unless the fear of God reign in their hearts, which may receive them, and, receiving them, may foster them. We must note this title of the gospel, that it is called the word of salvation. Wherefore, their hardness must needs be great (801) whom it doth not allure with the sweetness that is in it; but though it be such naturally, yet is it made accidentally “the savor of death unto death” to the reprobate, (2Co 2:16.)
(801) “ Plusquam ferrea,” more than that of iron.
Fuente: Calvin’s Complete Commentary
(26) Children of the stock of Abraham, and whosoever among you feareth God.The two classes are, as before (see Note on Act. 13:16), again pointedly contrasted with each other.
To you is the word of this salvation sent.The demonstrative pronoun implies that the salvation which St. Paul proclaimed rested on the work of Jesus the Saviour (Act. 13:23), and was found in union with Him. (Comp. this life in Act. 5:20.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. The Jesus-history unfolded as sustained by prophecy and miracle , Act 13:26-31 .
26. Men and brethren Opening now the evangelic history the apostle makes an earnest recommencement.
To you sent He presents Jesus as a precious boon sent to them in consideration of their Abrahamic lineage.
Fuente: Whedon’s Commentary on the Old and New Testaments
“Brethren, children of the stock of Abraham, and those among you who fear God, to us is the word of this salvation sent forth.”
Having reached the heart of his message in the proclamation of the Saviour Jesus, Who is the final result of God’s promises to Abraham, he now points out that this message is precisely for them. For they are the children of the stock of Abraham. And it is for those whose ‘fear of God’ has been laid open before all because they look to the God of Abraham. It is to such as them, along with he and his companions, that this word of salvation has been sent forth.
But he must now go on to a fuller explanation concerning Jesus, for His death had not occurred in secret. Many would be fully aware of it.
Fuente: Commentary Series on the Bible by Peter Pett
Prophecy fulfilled in the death of Jesus:
v. 26. Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the Word of this salvation sent.
v. 27. For they that dwell at Jerusalem, and their rulers, because they knew Him not, nor yet the voices of the prophets which are read every Sabbath-day, they have fulfilled them in condemning Him.
v. 28. And though they found no cause of death in Him, yet desired they Pilate that He should be slain.
v. 29. And when they had fulfilled all that was written of Him, they took Him down from the tree, and laid Him in a sepulcher. Very abruptly Paul changes from the simple historical exposition to a direct appeal that his hearers feel a personal interest in the matters which he is presenting to them. He includes them all in the address of brethren, both the children of the family of Abraham, the Jews by descent and birth, and the other devout men present, assuming that they all were filled with fear and relevance toward God. The Word of this salvation is sent forth to them, concerns every one of them vitally. Unless a person realizes that the work of Christ, the entire redemption, is of the most extreme importance to himself, the preaching of the Gospel is without value to him. It was necessary for Paul to make this urgent appeal, for his next statements might seem an attack upon the leaders of the Jews at Jerusalem. The inhabitants of the capital and their rulers did not know Christ, they did not recognize Him for what He was in truth, and they did not understand the voices of prophecy, the references in all the books of the prophets, though they were read in the synagogues every Sabbath. If they had had a proper understanding, they surely would not have become guilty of the wrong which they finally committed, chap. 3:17. But in their very misunderstanding of the prophecies and the resultant condemnation of Christ they fulfilled the prophecies; for although they found no cause of death in Him, they yet demanded that Pilate must slay Him by Crucifixion. And when they had carried out all that had been written of Him, then they, speaking generally, some of the Jews, took Him down from the cross and laid Him into a tomb Very likely Luke’s report of Paul’s sermon is a brief summary. But the point which Paul wants to make stands out very plainly; for the crucifixion of Jesus, which in itself would be regarded as evidence that He was not the Messiah, was turned into an unanswerable argument in His favor. And incidentally the peculiar, carnal conception which the Jews held in regard to the Messiahship was properly corrected. The same argument may well be employed in our days, since the facts of Gospel history, compared with the clearness of the Old Testament prophecies, carry conviction with overwhelming force.
Fuente: The Popular Commentary on the Bible by Kretzmann
Act 13:26. And whosoever among you feareth God, That is, “You devout proselytes, who worship the true God; and whom we look upon as brethren, as well as the Jews.” See Act 13:16.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 13:26 . In affectionate address ( ) earnestly appealing to the theocratic consciousness ( . .), Paul now brings home the announcement of this salvation (procured through Jesus, . , comp. on Act 5:20 ) to the especial interest of the hearers. Comp. Act 2:29 , Act 3:25 f.
] namely, forth from God , Act 13:23 ; Act 10:36 , not from Jerusalem (Bengel). But this actually took place by the very arrival of Paul and his companions.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1776
THE WORD OF SALVATION DELIVERED
Act 13:26. Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.
IN tracing the steps of the Apostle Paul, I see exactly what every minister of Christ should be: he should live but for one end, To save the souls of men: and, for the attainment of that end, he should account no labour too great, no sufferings too intense. He should live for it altogether, and, if need be, die for it also. Methinks I here see a minister addressing his stated congregation. He comes to them as an ambassador from God; bringing salvation, as it were, along with him, and declaring to every one of them, To you, and to you, is the word of this salvation sent!
Sustaining, through grace, this blessed office, I will now, in Gods name,
I.
Unfold to you the true character of the Gospel which we preach
It is nothing more nor less than this, The word of salvation. This admirably describes the Gospel; of which it may be truly said,
1.
It reveals salvation clearly
[No other book under heaven can tell us how a sinner may be saved But this reveals to us the plan which God the Father devised, and God the Son executed, and God the Spirit applies to the souls of men. It opens to us all the wonders of redemption, through the incarnation and death of Gods only dear Son. It sets him forth, as making an atonement for the sins of men, and as working out a righteousness wherein they may stand before God, and as imparting out of his own inexhaustible fulness whatsoever is necessary for every individual of mankind. All this it states with a clearness and precision which no man can mistake, unless Satan, the god of this word, has blinded his eyes.]
2.
It offers salvation freely
[It calls on no man to purchase salvation by any merits of his own; but offers it freely to all, without money and without price [Note: Isa 55:1.]. The light of the sun is not more freely given than this, provided we be willing to accept it. We may see how free it was in its first offer to man in Paradise. Our first parents even fled from their Maker, instead of imploring mercy at his hands; and God followed them, and, without any solicitation on their part, promised them that the seed of the woman should bruise the serpents head [Note: Gen 3:15.]. Thus it is in every instance that occurs; He is found of them who sought him not, and made known to them who inquired not after him [Note: Isa 65:1.].]
3.
It actually confers salvation on all who will receive the inspired declarations
[The instant the word is received in faith, it becomes effectual to turn you from darkness unto light, and from the power of Satan unto God. The sins of him who receives it are blotted out as a morning cloud, and his soul is made a partaker of a divine nature: he is also admitted into the number of Gods children [Note: Joh 1:12.], and his name is written in heaven. Say, brethren, whether this be not true? Say whether some of you, at least, cannot attest it by your own blessed experience? Then you see how justly that Gospel which we preach unto you is called The word of salvation. There is no other word whereby any man can be saved: nor does any man truly receive this, without being saved by it. Hence, then, if you would understand it aright, and appreciate it aright, you must view it in this light, and receive it for the end for which alone it is revealed.]
Having stated the true nature of the Gospel, I now proceed to,
II.
Execute the commission which we bear in relation to it
St. Paul had a mixed audience of Jews and Gentiles. The former he addressed as the stock of Abraham; the latter he included under those who fear God [Note: Compare the text with ver. 42 and with Act 10:35.]. Now, though we have not exactly the same description of persons here, we have others who very nearly correspond with them; whom, therefore, we will distinctly address.
1.
Those who, on account of their attachment to the law, may be supposed not to need the Gospel salvation
[There doubtless are here many moral, and, in a qualified sense, religious persons, who think by their own repentance and good works to save themselves. But, beloved, the very best of you are sinners, and stand in need of mercy at the hands of God; as well as of a new nature, which God alone can create within you. Your Father Abraham had this Gospel preached to him [Note: Gal 3:8.]: Moses also preached it, both in the ceremonial and moral law [Note: Heb 10:1. Rom 10:4. Gal 3:24.] And if the Apostle Paul, who was, touching the righteousness of the law, blameless, was constrained to renounce all hope in his own righteousness, that he might be clothed in the righteousness of Christ [Note: Php 3:9.], so must you do: for by the works of the law shall no flesh be justified To you, then, is the word of this salvation sent; and if you accept it as Gods word to you, it shall prove the power of God to the salvation of your souls.]
2.
Those who, through their alienation from God and his law, may be supposed to be beyond the reach of salvation
[Dear brethren, there is no limit, either to the mercy of God, or to the efficacy of his Gospel. The blood of Jesus Christ, sprinkled on the soul, cleanseth from all sin: nor shall any one who comes to God in his name ever be cast out Remember, then, that to you, even to every one of you, however far you may have gone from God, is the word of salvation now sent: nor is there one of you that shall ever perish, if only you truly and cordially embrace it.]
Behold now the effect of proclaiming this word, in the case of the Apostle Paul:
1.
Some desired to hear more of it
[They desired that the same words might be preached to them again the next Sabbath, and on the intervening days before it [Note: See ver. 42. The Greek.]. Let it have the same effect upon you, my brethren; and suffer no means of instruction henceforth to pass away unimproved ]
2.
Others, on the other hand, contradicted and blasphemed the word [Note: ver. 45.]
[So you must expect to find it at this day. But be not stumbled at it. If, when delivered by the Apostle Paul, and by our blessed Saviour himself, the Gospel was in many cases rejected, wonder not if it be so when delivered by us. But shall the unbelief of some make the faith of God of none effect? God forbid. Let God be true, but every man a liar [Note: Rom 3:3-4.] ]
3.
Others were effectually saved by it
[Yes, some glorified the word of life; and, having been ordained to eternal life, believed it [Note: ver. 48.], and were saved by it. Thus let it be glorified by you. It is worthy of all your submission, and all your trust, and all your confidence: and if you will glorify it by faith and obedience, it shall surely glorify you with everlasting life [Note: 2Th 3:1.] From this moment, therefore, let nothing divert you from it, but continue steadfastly in the grace of God [Note: ver. 43.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. (27) For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him. (28) And though they found no cause of death in him, yet desired they Pilate that he should be slain. (29) And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulcher. (30) But God raised him from the dead: (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. (32) And we declare unto you glad tidings, how that the promise which was made unto the fathers, (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. (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. (35) Wherefore he saith also in another Psalm, Thou shalt not suffer thine Holy One to see corruption. (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: (37) But he, whom God raised again, saw no corruption. (38) Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: (39) And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. (40) Beware therefore, lest that come upon you, which is spoken of in the prophets; (41) Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.
I request the Reader to remark with me, some of the many blessed things contained in this sermon of Paul’s. Here he is indeed preaching Christ, fully, sweetly, and powerfully. Let the Reader first observe, how he opens his discourse. Men and Brethren, for so they were, as he himself was by birth a Jew. And children of the stock of Abraham; and this, no doubt, was peculiarly grateful to them, as they prided themselves on their descent from that honored Hebrew. But, that the Gentiles might consider themselves as included also in his address, (as no doubt many of the proselytes to the Jewish religion were present,) he added; and whosoever among you feareth God. S o that he included the whole. And thus the Lord commanded the Gospel to be preached to every creature, Mar 16:15 . But, let not the Reader fail to observe at the same time, that while it was the province of Paul thus to preach, and all the truly ordained ministers of the word, like Paul, to do the same; (for neither he, nor they, can do more;) unless the word of this salvation is sent, that is, directed by the power, and grace of God the Spirit; neither Paul’s preaching, nor any other man’s watering, will prove profitable, 1Co 3:5-7 .
Before we proceed further, I would beg the Reader to pause, and make this view of the subject somewhat a little more practical.
The substance of Paul’s preaching, he himself sums up, in what he calleth the word of salvation. And the Gospel of Christ, in every point of view, corresponds to this character. For it is the power of God for salvation to everyone that believeth, Rom 1:16 . And, whoever is made the happy partaker of it, hath a blessed apprehension in his own heart, of the blissful consequences. He finds it to be a salvation, from death to life, from sin to righteousness, from darkness to light, and from the power of Satan to the living God.
And, I pray the Reader to ponder well the distinguishing nature of this blessing of salvation; in that, it is said to be sent. It comes, by divine appointment. And it is sent, by divine direction. Like the rain, of the dew of heaven, it waiteth not for man, neither tarrieth for the sons of men. The remnant of Jacob shall be in the midst of many people, Mic 5:7 . And what endears it yet more, is the distinguishing nature of it, in that, as it waits not for man’s deserving; so neither for man’s preparing to receive it. The grace of God, which bringeth salvation, doth not suppose men to be in a state of grace, but void of it: for, if the Lord was to wait till a man had prepared himself to receive, this would be to expect life in the dead; and corrupt nature to do that for itself, which salvation comes to give. Very blessedly, therefore, is it said to be sent; and to be sent to the dead in trespasses and sins. I am come, (said Jesus,) that they might have life. He that believeth in me, though he were dead, yet shall he live, Joh 11:25Joh 11:25 .
There are numberless beauties in this sermon of Paul’s, which, I hope, the Lord the Spirit will graciously unfold, and give efficacy to in the heart of the Reader. But I dare not enlarge. I must not however pass by noticing, the very comprehensive expression of the Apostle’s, when he saith, that by Him, (that is, the Lord Jesus Christ,) all that believe are justified from all things; from which no justification could be found, by the law of Moses. I Have often thought, how very gracious it was in God the Holy Ghost, in directing his servant Paul thus to teach the Church. The Lord well knew, how many of his people of little faith are at times sharply exercised, by reason of the slenderness of this principle; so as sometimes from the temptations of the enemy, and their own misgiving hearts, to call in question whether they have the least measure of faith. And, what a relief to the souls of all such ought it to lie, and no doubt hath frequently proved, when they are here told, and from an authority which cannot err, that all that believe; whether strong believers, or weak believers; whether babes in Christ, or fathers in God: all are alike justified from all things, by Christ. And, the reason is given. It is by Him. Yes! Christ’s Person, and Christ’s blood and righteousness, are the sole causes of justification; and perfectly distinct from, and unconnected with, any other circumstance whatever. It is indeed a very blessed thing, and calls for great thankfulness in the hearts of those, whom grace gives the power to enjoy it; when a child of God is strong in the faith which is in Christ Jesus. But it never should be forgotten, at the same time, that it is not our faith, but Christ’s salvation, which is the whole security of the Lord’s people. And the weakest believer, as well as the strongest, are alike safe in Christ Jesus. In the Lord shall all the seed of Israel be justified, and shall glory, Isa 45:25 .
And, let me offer a short observation more. As faith is the entire gift of God, which, like our stature, we can neither add to, nor take from; a soul in grace, however conscious of the weakness of this blessed principle, should always take comfort in the assurance, that it is a gift of God which can never die; for the gifts and calling of God, are without repentance, Rom 2:29 . A child of God, by virtue of that grace-union in Christ, which was given him in Christ Jesus, before the world began; Eph 1:4 , is, during this time-state of the Church, quickened into spiritual life, in Christ Jesus. Now, this quickening can never die. This incorruptible seed liveth and abideth forever, 1Pe 1:23 . Death itself cannot destroy it. Hence, the Apostle blessedly saith: He that hath the Son hath life, 1Jn 5:12 . And Jesus declares it to be life eternal, Joh 17:2-3 . So that neither in life, nor death, can there be any alteration here. And the reason is evident, because it is in Christ; yea, it is Christ himself, Joh 11:25 . How truly blessed is it then, to behold our safety wholly in Christ. There are no procuring causes. Neither great faith nor little faith, have the least hand in the great work of salvation; And though, as was remarked before, it is a matter which calls for much love and praise, to the Almighty Author and Finisher of our faith, when we can cheerfully pass through a tabulated path of darkness, rejoicing in hope of the glory of God; yet even in that path, though lightened by faith, this must be the believer’s song, when his heart is rightly tuned, and which is as much the portion of the weak believer, as the strong: In the Lord have I righteousness and strength; even to him shall men come; and all that are incensed against him shall be ashamed, Isa 45:24 .
If I may be indulged one moment longer, it shall be to observe, how solemnly the Apostle finished his sermon, in the concluding sentence of it. He had said, all that could be said, by way of encouragement to poor distressed, broken-hearted sinners which were present, in proclaiming the fulness, greatness, and freeness, of this salvation: and now he makes an appeal to any stout-hearted persons which were there, who would still neglect so great salvation. Behold! ye despisers, and wonder and perish!
There is somewhat tremendously awful in calling to their recollection their own scriptures, in confirmation of what he had said, and by quoting this passage from the Prophet, of those who not barely slighted, but despised the counsel of God, against their own souls, boldly to shew them the dangerous state to which they were exposed. See Hab 1:5 . I do not upon this, or any other occasion, desire to speak decidedly, but I beg the Reader to ask himself, whether the Apostle doth not, by the manner of speaking here made use of, very plainly intimate the total impossibility of those men he alluded to, of receiving the truth of God. They despised, and yet they wondered, they looked with astonishment at what they heard, but yet determined to resist all conviction. They tasted, but rejected the word of life. See Heb 6:4-6 and Commentary. And, Reader! have you not seen similar things in the present generation? I have. Oh! what numbers are there in the earth, who, like Agrippa, are almost persuaded to be Christians; but, like him, prefer time to eternity; and for the moment’s gratification, rush into infinite woe, Act 26:28 . Would the Reader learn the cause? The word of God explains, See Isa 6:9 ; 2Pe 2:12-17 ; Jud 1:4 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
26 Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.
Ver. 26. The word of this salvation ] Salvation is potentially in the word, as the harvest is in the seed.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
26 . [The same two classes (see on Act 13:16 ), Jews and God-fearing gentiles, are here again addressed.]
. ] viz. the salvation implied in Jesus being a salvation by Him .
Fuente: Henry Alford’s Greek Testament
Act 13:26 . : the address of Act 13:16 is here renewed in more affectionate tones, and here as in Act 13:16 both Jews and proselytes are two classes, here both regarded by Paul as . , see critical notes. Some take it as marking a sharp antithesis between the Jews of Antioch and those of Jerusalem (an antithesis not removed by ), as if the Jews at Antioch and of the Dispersion were contrasted with the Jews of the capital. But need not mark a contrast, it may rather confirm the implication in . that Jesus was the Saviour, for He had suffered and died, and so had fulfilled the predictions relating to the Messiah. Nor indeed was it true that those who crucified the Saviour had excluded themselves from the offer of the Gospel: ., cf. Eph 1:13 , Phi 2:16 , 1Th 2:13 , etc. : if we read the compound ., critical notes, R.V. “is sent forth,” i.e. , from God, cf. Act 10:36 . Weiss takes the verb as simply referring to the sending forth of the word from the place where it was first announced. But cf. on the other hand Gal 4:4 ; Gal 4:6 , and Act 13:23 above, where God is spoken of as the agent in the Messianic salvation, and on the possible force of . and here see Ramsay, Expositor , December, 1898.
Fuente: The Expositors Greek Testament by Robertson
Acts
THE FIRST PREACHING IN ASIA MINOR
Act 13:26 – Act 13:39
The extended report of Paul’s sermon in the synagogue at Antioch of Pisidia marks it, in accordance with Luke’s method, as the first of a series. It was so because, though the composition of the audience was identical with that of those in the synagogues of Cyprus, this was the beginning of the special work of the tour, the preaching in the cities of Asia Minor. The part of the address contained in the passage falls into three sections,-the condensed narrative of the Gospel facts Act 13:26 – Act 13:31, the proof that the resurrection was prophesied Act 13:32 – Act 13:37, and the pungent personal application Act 13:38 – Act 13:52.
I. The substance of the narrative coincides, as it could not but do, with Peter’s sermons, but yet with differences, partly due to the different audience, partly to Paul’s idiosyncrasy.
His audience comprised the two familiar classes of Jews and Gentile proselytes, and he seeks to win the ears of both. His heart goes out in his address to them all as ‘brethren,’ and in his classing himself and Barnabas among them as receivers of the message which he has to proclaim. What skill, if it were not something much more sacred, even humility and warm love, lies in that ‘to us is the word of this salvation sent’! He will not stand above them as if he had any other possession of his message than they might have. He, too, has received it, and what he is about to say is not his word, but God’s message to them and him. That is the way to preach.
Notice, too, how skilfully he introduces the narrative of the rejection of Jesus as the reason why the message has now come to them his hearers away in Antioch. It is ‘sent forth’ ‘to us,’ Asiatic Jews, for the people in the sacred city would not have it. Paul does not prick his hearers’ consciences, as Peter did, by charging home the guilt of the rejection of Jesus on them. They had no share in that initial crime. There is a faint purpose of dissociating himself and his hearers from the people of Jerusalem, to whom the Dispersion were accustomed to look up, in the designation, ‘they that dwell in Jerusalem, and their rulers.’ Thus far the Antioch Jews had had hands clean from that crime; they had now to choose whether they would mix themselves up with it.
We may further note that Paul says nothing about Christ’s life of gentle goodness, His miracles or teaching, but concentrates attention on His death and resurrection. From the beginning of his ministry these were the main elements of his ‘Gospel’ 1Co 15:3 – 1Co 15:4. The full significance of that death is not declared here. Probably it was reserved for subsequent instruction. But it and the Resurrection, which interpreted it, are set in the forefront, as they should always be. The main point insisted on is that the men of Jerusalem were fulfilling prophecy in slaying Jesus. With tragic deafness, they knew not the voices of the prophets, clear and unanimous as they were, though they heard them every Sabbath of their lives, and yet they fulfilled them. A prophet’s words had just been read in the synagogue; Paul’s words might set some hearer asking whether a veil had been over his heart while his ears had heard the sound of the word.
The Resurrection is established by the only evidence for a historical fact, the testimony of competent eyewitnesses. Their competence is established by their familiar companionship with Jesus during His whole career; their opportunities for testing the reality of the fact, by the ‘many days’ of His appearances.
Paul does not put forward his own testimony to the Resurrection, though we know, from 1Co 15:8 , that he regarded Christ’s appearance to him as being equally valid evidence with that afforded by the other appearances; but he distinguishes between the work of the Apostles, as ‘witnesses unto the people’-that is, the Jews of Palestine-and that of Barnabas and himself. They had to bear the message to the regions beyond. The Apostles and he had the same work, but different spheres.
II. The second part turns with more personal address to his hearers.
The second Psalm, from which Paul’s first quotation is made, is prophetic of Christ, inasmuch as it represents in vivid lyrical language the vain rebellion of earthly rulers against Messiah, and Jehovah’s establishing Him and His kingdom by a steadfast decree. Peter quoted its picture of the rebels, as fulfilled in the coalition of Herod, Pilate, and the Jewish rulers against Christ. The Messianic reference of the Psalm, then, was already seen; and we may not be going too far if we assume that Jesus Himself had included it among things written in the Psalms ‘concerning Himself,’ which He had explained to the disciples after the Resurrection. It depicts Jehovah speaking to Messiah, after the futile attempts of the rebels: ‘This day have I begotten Thee.’ That day is a definite point in time. The Resurrection was a birth from the dead; so Paul, in Col 1:18 , calls Jesus ‘the first begotten from the dead.’ Rom 1:4 ,’declared to be the Son of God . . . by the resurrection from the dead,’ is the best commentary on Paul’s words here.
The second and third quotations must apparently be combined, for the second does not specifically refer to resurrection, but it promises to ‘you,’ that is to those who obey the call to partake in the Messianic blessings, a share in the ‘sure’ and enduring ‘mercies of David’; and the third quotation shows that not ‘to see corruption’ was one of these ‘mercies.’ That implies that the speaker in the Psalm was, in Paul’s view, David, and that his words were his believing answer to a divine promise. But David was dead. Had the ‘sure mercy’ proved, then, a broken reed? Not so: for Jesus, who is Messiah, and is God’s ‘Holy One’ in a deeper sense than David was, has not seen corruption. The Psalmist’s hopes are fulfilled in Him, and through Him, in all who will ‘eat’ that their ‘souls may live,’
III. But Paul’s yearning for his brethren’s salvation is not content with proclaiming the fact of Christ’s resurrection, nor with pointing to it as fulfilling prophecy; he gathers all up into a loving, urgent offer of salvation for every believing soul, and solemn warning to despisers.
‘In Him’ points, thought but incidentally and slightly, to the great truth of incorporation with Jesus, of which Paul had afterwards so much to write. The justifying in Christ is complete and absolute. And the sole sufficient condition of receiving it is faith. But the greater the glory of the light the darker the shadow which it casts. The broad offer of complete salvation has ever to be accompanied with the plain warning of the dread issue of rejecting it. Just because it is so free and full, and to be had on such terms, the warning has to be rung into deaf ears, ‘Beware therefore !’ Hope and fear are legitimately appealed to by the Christian evangelist. They are like the two wings which may lift the soul to soar to its safe shelter in the Rock of Ages.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
NASB (UPDATED) TEXT: Act 13:26-41
26″Brethren, sons of Abraham’s family, and those among you who fear God, to us the message of this salvation has been sent. 27For those who live in Jerusalem, and their rulers, recognizing neither Him nor the utterances of the prophets which are read every Sabbath, fulfilled these by condemning Him. 28And though they found no ground for putting Him to death, they asked Pilate that He be executed. 29When they had carried out all that was written concerning Him, they took Him down from the cross and laid Him in a tomb. 30But God raised Him from the dead; 31and for many days He appeared to those who came up with Him from Galilee to Jerusalem, the very ones who are now His witnesses to the people. 32And we preach to you the good news of the promise made to the fathers, 33that God has fulfilled this promise to our children in that He raised up Jesus, as it is also written in the second Psalm, ‘You are My Son; today have begotten You.’ 34As for the fact that He raised Him up from the dead, no longer to return to decay, He has spoken in this way: ‘I will give you the holy and sure blessings of David.’ 35Therefore He also says in another Psalm, ‘You will not allow Your Holy One to undergo decay.’ 36For David, after he had served the purpose of God in his own generation, fell asleep, and was laid among his fathers and underwent decay; 37but He whom God raised did not undergo decay. 38Therefore let it be known to you, brethren, that through Him forgiveness of sins is proclaimed to you, 39and through Him everyone who believes is freed from all things, from which you could not be freed through the Law of Moses. 40Therefore take heed, so that the thing spoken of in the Prophets may not come upon you: 41’Behold, you scoffers, and marvel, and perish; For I am accomplishing a work in your days, A work which you will never believe, though someone should describe it to you.'”
Act 13:26 “sons of Abraham’s family, and those among you who fear God” This refers to both the Jewish hearers (or proselytes) and the Gentiles (God-fearers) attached to Judaism’s monotheism and morality.
“this salvation” This is referring to God’s promise to redeem fallen humanity through a Messiah (cf. Gen 3:15). It includes Gentiles (cf. Gen 12:5; Exo 19:5-6; and Act 28:28; Act 13:46).
Act 13:27 This is such a tragic verse. It succinctly summarizes the blindness of the Jews in Jerusalem about the Scriptures even though they read them continuously. By missing the prophetic signs (cf. Psalms 22; Isaiah 53; Zechariah; Malachi) and prophecies (Isaiah, Jonah) they became the prophetic sign! He came to His own, but His own received Him not (cf. Joh 1:11-12).
Act 13:28 Acts records again and again the spiritual responsibility of the Jews in Jerusalem (cf. Act 2:23; Act 2:36; Act 3:13-15; Act 4:10; Act 5:30; Act 7:52; Act 10:39; Act 13:27-28).
Act 13:29 “they. . .they” These must refer to different groups. The first were those who sought His death (i.e., Jewish leadership, the crowd before Pilate). The second involves those who wanted a proper burial. This could have involved sincere Jewish people who saw the injustice (similar to Act 8:2, involving the burial of Stephen) or secret disciples like Joseph of Arimathea and Nicodemus (cf. Joh 19:38-42).
“all that was written concerning Him” Jesus’ life was one of fulfilled prophecy. One strong evidence for the inspiration of the Bible and the Messiahship of Jesus of Nazareth is predictive prophecy (cf. Luk 22:22; Act 2:23; Act 3:18; Act 4:28; Act 10:43; Act 13:29; Act 24:14; Act 26:22).
It is surely true that many of the details of Jesus’ life, which we in the church today call prophecy, are in a sense typology. Many events happened in the life of Israel which later seem to also occur in Jesus’ life (one example, Hos 11:1). Often ambiguous, oblique passages, which would not have been understood in context as prophetic, seem to jump to life as one views Jesus’ earthly experience (ex. Psalms 22; Isaiah 53). It takes inspiration and a sense of the flow of redemptive history to fully appreciate the OT foreshadowing of Jesus. I would also add that although inspired NT writers use typology, even allegory, that modern teachers and preachers should not use this method of interpretation! See Bob’s Biblical Interpretation Seminar online at www.freebiblecommentary.org
“the cross” See notes at Act 5:30; Act 10:29.
Act 13:30; Act 13:33-34; Act 13:37 “But God raised Him from the dead” The NT affirms that all three persons of the Trinity were active in Jesus’ resurrection:
1. the Spirit (cf. Rom 8:11)
2. the Son (cf. Joh 2:19-22; Joh 10:17-18)
3. the Father (cf. Act 2:24; Act 2:32; Act 3:15; Act 3:26; Act 4:10; Act 5:30; Act 10:40; Act 13:30; Act 13:33-34; Act 13:37; Act 17:31; Rom 6:4; Rom 6:9; Rom 10:9; 1Co 6:14; 2Co 4:14; Gal 1:1; Eph 1:20; Col 2:12; 1Th 1:10).
This was the Father’s confirmation of the truth of Jesus’ life and teachings. This is a major aspect of the Kerygma (i.e., content of the sermons in Acts). See Special Topic at Act 2:14.
Act 13:31 “for many days” Act 1:3 says “forty days.” However, forty is a common OT round number. See Special Topic at Act 1:3.
“He appeared” See Special Topic: Jesus’ Post-resurrection Appearances at Act 1:3
Act 13:32 “the promise made to the fathers” This refers to the initial promise of YHWH to Abraham for a land and a seed (cf. Gen 12:1-3; Romans 4). This same promise of God’s presence and blessing was repeated to the Patriarchs and to their children (cf. Isa 44:3; Isa 54:13; Joe 2:32). The OT focuses on the land, while the NT focuses on “the seed.” Paul alludes to this very promise in Rom 1:2-3.
Act 13:33 This quote from Psa 2:7, which is a royal messianic psalm about the conflict and victory of God’s Promised Messiah. Jesus had been killed by evil forces (human and demonic), but God had raised Him to victory (cf. Rom 1:4).
This verse and Rom 1:4 were used by early heretics (adoptionists) to assert that Jesus became Messiah at the resurrection. There is surely a NT emphasis on Jesus being affirmed and glorified because of His obedience, but this must not be taken in isolation from His preexistent glory and deity (cf. Joh 1:1-5; Joh 1:9-18; Php 2:6-11; Col 1:13-18; Heb 1:2-3).
This same verb, “raised up” (anistmi), is used in Act 3:26 of God raising up “His Servant”; in Act 3:22 of God raising up the Prophet (cf. Act 7:37; Deu 18:19). This seems to be a distinct usage from “raised” from the dead (cf. Act 13:30; Act 13:34; Act 13:37). Jesus was “raised up” before He died!
Act 13:34 “no longer to return to decay” This statement refers to Jesus’ death and resurrection. He was the first to be resurrected (first fruits of the dead, cf. 1Co 15:20) rather than resuscitated. Many people were brought back to physical life in the Bible, but they all had to die again. Enoch and Elijah were translated to heaven without death, but they were not resurrected.
“I will give you the holy and sure blessings of David” This is a quote from Isa 55:3 from the LXX. The quote includes the plural “sure blessings,” but does not specify to what this refers. It is something that passed from God to David, to Jesus, then to His followers (plural “you” in the quote). The OT context shows the significance of “you” (cf. Isa 55:4-5 LXX, “Behold, I have made him a testimony among the Gentiles, a prince and commander to the Gentiles. Nations which know thee not, shall call upon thee, and peoples which are not acquainted with thee, shall flee to thee for refuge, for the sake of the Lord thy God, the Holy One of Israel, for he has glorified thee,” The Septuagint, Zondervan, 1976, p. 890).
The blessings and promises to David (i.e., Jews) are now the blessing and promises of the Gentiles (i.e., the entire human race).
Act 13:35-37 This is the same argument used earlier in Peter’s Pentecost sermon (cf. Act 2:24-32), also taken from Psalms 16. These early sermons in Acts reflect an early Christian catechism. Several OT Messianic texts were strung together. Therefore, often the pronouns and details do not seem to be relevant to the central purpose of the NT author, which was to affirm the physical resurrection of Jesus and the decay of David.
Act 13:38 Paul is using an OT augmented argument, as does Peter (Acts 2) and Stephen (Acts 7) to reach these synagogue hearers.
Paul promises a full and complete forgiveness of sins, which Judaism could not provide (cf. Act 13:39), to all who trust Jesus as the Christ (i.e., “This One,” Act 13:38-39).
Act 13:39 “and through Him everyone” Notice the universal element. God loves all humans and all humans have the opportunity to respond to Him by faith (cf. Act 10:43; Isa 42:1; Isa 42:4; Isa 42:6; Isa 42:10-12; Isaiah 55; Eze 18:23; Eze 18:32; Joe 2:28; Joe 2:32; Joh 3:16; Joh 4:42; Rom 3:22; Rom 3:29-30; Rom 10:9-13; 1Ti 2:4; 1Ti 4:10; Tit 2:11; 2Pe 3:9; 1Jn 2:1; 1Jn 4:14).
“who believes” See Special Topics at Act 3:16; Act 6:5.
NASB, NKJV”is freed from all things” (Act 13:39)
NRSV”is set free from all those sins” (Act 13:39)
TEV”is set free from all the sins” (Act 13:39)
NJB”justification from all sins” (Act 13:38)
This is literally “justified” (present passive indicative). This is a legal term which describes our standing before God through Jesus Christ’s righteousness (cf. 2Co 5:21). In Hebrew it originally means a “river reed” (see Special Topic at Act 3:14). It reflects an OT construction term used metaphorically for God as the standard or ruler by which judgement is made.
“which you could not be freed through the Law of Moses” This was Paul’s major theological point (cf. Rom 3:21-30). The Mosaic law was a tutor to bring us to an understanding of our personal sin and to cause us to desire Christ (cf. Gal 3:23-29). The OT Law is not a means of salvation, because all sinned (cf. Rom 3:9-18; Rom 3:23; Gal 3:22). It had become a death sentence, a curse (cf. Gal 3:13; Col 2:14).
SPECIAL TOPIC: PAUL’S VIEWS OF THE MOSAIC LAW
Act 13:40-41 Paul calls on his hearers (present active imperative) to respond by trusting Jesus as the Promised Messiah, as the only way to receive forgiveness (cf. Joh 14:6; Act 4:12; 1Ti 2:5).
He quotes Hab 1:5 from the Septuagint as a warning. In other places in Paul’s writings he quotes Hab 2:4 as an appropriate response (cf. Rom 1:17; Gal 3:11). Paul preaches for a decision. Intellectual assent is not enough; a complete personal surrender to Jesus as the only hope is required. This initial faith and repentant response must be matched by daily Christlike living.
Act 13:41 describes the shocking new methodology of salvation of the new covenant in Christ.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
stock = race. Greek. genos.
whosoever, &c. = those among (Greek. en.) you who fear. See Act 13:16.
is = was.
sent. Greek. apostello, as in Act 13:15, but the texts read exapoatello. App-174.
Fuente: Companion Bible Notes, Appendices and Graphics
26. [The same two classes (see on Act 13:16), Jews and God-fearing gentiles, are here again addressed.]
. ] viz. the salvation implied in Jesus being a -salvation by Him.
Fuente: The Greek Testament
Act 13:26. , to you) The application. The word belongs to the whole audience, and at the same time forms an antithesis to the people of Jerusalem: comp. in the fol. verse , for: although the , for, also is subservient to the connection between , have fulfilled, and , has been sent: Luk 24:46-47, Thus it is written, and thus it behoved Christ to suffer-and that repentance, etc., should be preached in His name-beginning at Jerusalem. Paul ascribes to the people of Jerusalem, not to the whole nation, the slaying of the Messiah.-) An elegant double compound: The word which God sent, Act 10:36, was sent forth from Jerusalem into remote localities.
Fuente: Gnomon of the New Testament
salvation
(See Scofield “Rom 1:16”).
Fuente: Scofield Reference Bible Notes
children: Act 13:15, Act 13:17, Act 13:46, Act 3:26, 2Ch 20:7, Psa 105:6, Psa 147:19, Psa 147:20, Isa 41:8, Isa 48:1, Isa 51:1, Isa 51:2, Mat 3:9, Mat 10:6, Luk 24:47
and whosoever: Act 13:16, Act 13:43, Act 10:35
to you: Act 16:17, Act 28:28, Isa 46:13, Luk 1:69, Luk 1:77, Rom 1:16, 2Co 5:19-21, Eph 1:13, Col 1:5
Reciprocal: Deu 30:14 – very 2Ki 4:1 – thy servant did fear 2Ch 28:8 – brethren Psa 25:12 – What Psa 50:23 – to him Psa 67:7 – fear Psa 96:2 – show Psa 103:13 – them Psa 115:13 – He will bless Mal 4:2 – that fear Luk 10:11 – notwithstanding Luk 12:57 – General Luk 13:16 – being Luk 14:17 – his Joh 1:11 – came Joh 8:37 – know Act 1:16 – Men Act 3:12 – Ye men Act 3:25 – the children Act 10:2 – one Act 17:3 – Opening Act 22:1 – brethren Rom 2:9 – of the Jew Rom 4:1 – Abraham Rom 9:3 – my kinsmen Rom 10:15 – and bring Phi 2:16 – the word Jam 1:21 – which
Fuente: The Treasury of Scripture Knowledge
6
Act 13:26. Paul was showing these Jews that they were the ones who were first to be concerned in the promise made to Abraham. (See verse 46.)
Fuente: Combined Bible Commentary
Act 13:26. Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. Before speaking at length of the Crucified as Messiah, Paul excites the attention of the congregation by pointing out that to them who were then listening to his words was this salvation offered. In the word brethren, he appeals lovingly to them as belonging to one race with himself; while, in the expression, children of the stock of Abraham, he again reminds them of the glorious hopes of Israel. The Gentile listeners who were present, under the term, whosoever among you feareth God, he associates with all true Jews. To you all in this distant Pisidian Antioch, comes now the word of the Lord.
Fuente: A Popular Commentary on the New Testament
Act 13:26-31. Men and brethren Even all you who are children of the stock of Abraham Whether ye are my equals in years, or of more advanced age And whosoever among you feareth God Of whatever family or nation you may be; unto you is the word of this salvation sent A great and important salvation, which I am commissioned to preach and offer to mankind. For they that dwell at Jerusalem, &c. He here anticipates a strong objection, Why did not the people at Jerusalem, and especially their rulers, believe? They knew him not Though God bore a most convincing testimony to him by the wonderful miracles which he performed; nor yet the voices of the prophets They did not believe in him, because they understood not those very prophets whose writings they read or heard continually. Their very condemning him, innocent as he was, proves that they understood not the prophecies concerning him. And when they had Inadvertently, without intending any thing of the kind; fulfilled all that was written of him In such a circumstantial detail of particulars as is truly astonishing; they took him down from the tree On which he had expired in the midst of ignominy and torture; and laid him in a sepulchre Permitted his friends to bury him. But God raised him from the dead According to the prediction of the prophets, and also his own prediction, frequently repeated, which they had heard from him before; but the accomplishment of which they were unable to hinder. And he was seen many days After he was risen from the dead; of them which came up with him from Galilee A little before his death. This last journey both presupposes all the rest, and was the most important of all. Who are his witnesses to the people Of the Jews, among whom they still reside.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
26. Those who have been accustomed to watch the sympathy between a speaker and his audience can readily perceive, in the change of Paul’s manner just here, evidence that he discovered some favorable emotions at work in his audience. He interrupts the thread of his argument, by warmly remarking: (26) “Brethren, children of the stock of Abraham, and those among you who fear God, to you is the word of this salvation sent.” But his impetuosity was not so great as to make him forget, altogether, the deep-seated prejudices to be overcome in his audience, or to waive the convincing and persuasive proofs he had yet to present. He proceeds, therefore, with renewed deliberation, to a fuller statement of the argument.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
13:26 {10} Men [and] brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.
(10) Christ was promised and sent appropriately to the Jews.
Fuente: Geneva Bible Notes
Before proceeding to prove that Jesus is the Messiah, Paul paused to address his hearers by groups again (cf. Act 13:16) and to personalize the gospel message to them. He noted that the gospel is for both Jews and Gentiles.