Exegetical and Hermeneutical Commentary of Acts 8:33
In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth.
33. in his humiliation, &c.] The Hebrew text signifies “Through oppression and through judgement (i.e. punishment) he was taken away.”
who shall declare his generation?] i.e. who shall describe his contemporaries, men who under a form of judicial punishment oppressed the sufferer, and put him to death?
for his life is taken from the earth ] The Hebrew has “for he was cut off out of the land of the living.” It will be seen from a comparison of the Hebrew and the LXX. that the latter is in some parts rather a paraphrase than a translation.
Some of the Jews interpreted this passage of the Messiah and some of the congregation of Israel. In the Targum of Jonathan these two interpretations run side by side.
Fuente: The Cambridge Bible for Schools and Colleges
In his humiliation – This varies from the Hebrew, but is copied exactly from the Septuagint, showing that he was reading the Septuagint. The Hebrew text is: He was taken from prison and from judgment. The word rendered prison denotes any kind of detention, or even oppression. It does not mean, as with us, to be confined in a prison or jail, but may mean custody, and be applied to the detention or custody of the Saviour when his hands were bound, and he was led to be tried. See the notes on Mat 27:2. It is not known why the Septuagint thus translated the expression he was taken from prison, etc., by in his humiliation, etc. The word from prison may mean, as has been remarked, however, from oppression, and this does not differ materially from humiliation; and in this sense the Septuagint understood it. The meaning of the expression in the Septuagint and the Acts is clear. It denotes that in his state of oppression and calamity; when he was destitute of protectors and friends; when at the lowest state of humiliation, and therefore most the object of pity, in addition to that, justice was denied him; his judgment – a just sentence – was taken away, or withheld, and he was delivered to be put to death. His deep humiliation and friendless state was followed by an unjust and cruel condemnation, when no one would stand forth to plead his cause. Every circumstance thus goes to deepen the view of his sufferings.
His judgment – Justice, a just sentence, was denied him, and he was cruelly condemned.
And who shall declare his generation? – The word generation used here properly denotes posterity; then an age of mankind, comprehending about 30 years, as we speak of this and the next generation; then it denotes the men of a particular age or time. Very various interpretations have been given of this expression. Lowth translates it, His manner of life who would declare? referring, as he supposes, to the fact that when a prisoner was condemned and led to execution, it was customary for a proclamation to be made by a crier in these words, Whoever knows anything about his innocence, let him come and declare it. This passage is taken from the Gemara of Babylon (Kennicott, as quoted by Lowth). The same Gemara of Babylon on this passage adds, that before the death of Jesus, this proclamation was made 40 days; but no defense could be found – a manifest falsehood, and a story strikingly illustrative of the character of the Jewish writings.
The Gemara was written some time after Christ, perhaps not far from the year 180 (Lardner), and is a collection of commentaries on the traditional laws of the Jews. That this custom existed is very probable; but it is certain that no such thing was done on the trial of the Saviour. The Chaldee paraphrase translates the passage in Isaiah, He shall collect our captivity from infirmities and vengeance; and who can declare what wonderful things shall be done for us in his days? Others have referred this question to his Deity, or his divine generation; intimating that no one could explain the mystery of his eternal generation. But the word in the Scriptures has no such signification; and such a sense would not suit the connection (see Calvin in loco.) Others have referred it to his own spiritual posterity, his disciples, his family; the number of his friends and followers who could enumerate? (Calvin, Beza, etc.) Another sense which the word has is to denote the people of any particular age or time (Mat 11:16; Mat 23:36; Luk 16:8, etc.); and it has been supposed that the question here means, Who can describe the character and wickedness of the generation when he shall live – the enormous crime of that age, in putting him to death? On this passage, see the notes on Isa 53:8. Perhaps, after all that has been written on this passage, the simple idea is, Who shall stand up for him, declaring who he is? Who will appear for him? Who will vindicate him? meaning that all would forsake him, and that there would be none to declare really who he was.
For his life … – The Hebrew is, For he was cut off from the land of the living; that is he was put to death. The expression used in the Acts was taken from the Septuagint, and means substantially the same as the Hebrew.
Fuente: Albert Barnes’ Notes on the Bible
Verse 33. In his humiliation, his judgment was taken away] He who was the fountain of judgment and justice had no justice shown him (mercy he needed not) in his humiliation; viz. that time in which he emptied himself, and appeared in the form of a servant.
Who shall declare his generation] : Answering to the Hebrew doro, which Bp. Lowth understands as implying his manner of life. It was the custom among the Jews, when they were taking away any criminal from judgment to execution, to call out and inquire whether there was any person who could appear in behalf of the character of the criminal-whether there was any who, from intimate acquaintance with his manner of life, could say any thing in his favour? This circumstance I have noticed before, and it has been particularly remarked in the case of Stephen: see at Ac 7:60. In our Lord’s case, this benevolent inquiry does not appear to have been made; and perhaps to this breach of justice, as well as of custom, the prophet refers; and this shows how minutely the conduct of those bad men was known seven hundred years before it took place. God can foreknow what he pleases, and can do what he pleases; and all the operations of his infinite mind are just and right. Some think that, who shall declare his generation? refers to his eternal Sonship; others, to his miraculous conception by the Holy Spirit, in the womb of the virgin; others, to the multitudinous progeny of spiritual children which should be born unto God, in consequence of his passion and meritorious death. Perhaps the first, which refers to the usual custom in behalf of the criminal, is the best and most natural sense.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In his humiliation; when our blessed Saviour was in his lowest condition, and the utmost degree of his exinanition; his soul being made a sacrifice for us, and suffering that desertion for a time we had merited for ever, and his body laid in the grave as in a prison; then
his judgment, the punishment which was inflicted upon him in our stead,
was taken away; for he brake the bonds of death, and opened the prison door: this was foretold, although in somewhat differing expressions, by the prophet Isaiah, Isa 53:7,8.
Who shall declare his generation? Those that shall be brought forth by this travail of his soul are innumerable, or his own eternal generation (who could do such great things as overcame death itself for us) is inexpressible: but by generation others (more to the scope of this place) understand Christs duration, or abiding, notwithstanding that he died; , does often signify duration; and thus it is an ordinary expression with the prophet, Isa 34:10,17, from generation to generation: now none can comprehend that eternal duration of Christ, who dies no more, Rom 6:9, and of whose kingdom there is no end, Luk 1:33.
For his life is taken from the earth; Christ aquired his glory by his suffering; his very exceeding great weight of glory was indeed wrought for him by his afflictions, (as for us, 2Co 4:17), his becoming obedient unto the death was the cause why he was so highly exalted, Phi 2:8,9.
Fuente: English Annotations on the Holy Bible by Matthew Poole
In his humiliation his judgment was taken away,…. The humiliation, or low estate of Christ, lay in his assumption of human nature, with the weaknesses and imperfections of it; in the meanness of his parentage and education; in the sorrows he endured from his cradle to his cross; in his last conflict with Satan in the garden; in his being apprehended, bound, scourged, and condemned, both by the sanhedrim, and the Roman governor; and in being enclosed with the assembly of the wicked soldiers, who put on him their own clothes, and a crown of thorns on his head, and a reed in his hand, and then in a mock manner bowed to him as king of the Jews; and last of all in his obedience to death, even the death of the cross, and in his being laid in the grave. Now in this his low estate, “his judgment was taken away”; in the text in Isa 53:8 the words are, “he was taken from prison and from judgment”; which some understand of his sufferings, and render the words thus, “by an assembly, and by judgment he was taken away”; that is, by the Jewish sanhedrim, and by the judgment or sentence of Pontius Pilate, his life was taken away: and others interpret it of his resurrection from the dead, when he was taken or delivered from the prison of the grave, and could not be held any longer by the cords and pains of death; and from the judgment or condemnation under which he lay, being justified in the Spirit, when he was raised from the dead. The words, as here cited, differ from the original text; which have caused some to think, that there was a different reading of these words, which the Septuagint followed, and Luke after them. Dr. Pocock u has proposed a translation of the Hebrew text, as agreeable to this citation, without supposing a various reading, thus, “because of affliction, even from judgment he is taken; or when he was humbled, he was taken from judgment”; it being all one whether he was taken from judgment condemnation, and punishment, as at his resurrection, or whether his punishment was taken from him: though the sense of the words, as they are here cited, rather seems to be this; when he was taken and bound by the Jews, and detained by them a prisoner, and arraigned before the high priest, and at Pilate’s bar, and false witnesses suborned, which was his time of humiliation and affliction; when he was reproached, blasphemed, buffeted, and spit, upon, justice was not done him, right did not take place, but was removed from him, and he was treated in a most unjust and unrighteous manner:
and who shall declare his generation? not his divine or human generation; nor the sorrows of his life; or the duration of his life since his resurrection; nor the numbers of his spiritual seed and offspring; senses put upon the words they will by no means bear; but the generation or age in which Christ lived, which for its wickedness among themselves, and their barbarity to him, and ill usage of him, cannot be sufficiently described and declared; and a great deal of it they themselves own; [See comments on Mt 10:36] [See comments on Mt 12:39]
for his life is taken from the earth, not in a common, but in a judicial way; in the most cruel, barbarous, and unjust manner, in a violent way; though not without his Father’s will, and his own consent; and though his life was taken from the earth, he now lives in heaven, and that for evermore.
u Not. Miscell. c. 4. p. 72.
Fuente: John Gill’s Exposition of the Entire Bible
Was taken away (). First aorist passive indicative of , to take away. It is not clear what the meaning is here either in the Hebrew or the LXX. Knowling suggests that the idea is that justice was withheld, done away with, in his death, as it certainly was in the death of Christ.
Fuente: Robertson’s Word Pictures in the New Testament
Humiliation. See on Mt 11:29.
Generation. His contemporaries. Who shall declare their wickedness ?
Fuente: Vincent’s Word Studies in the New Testament
1) “in his humiliation his judgement was taken away: (en te tapeinosei he krisis autou erthe) “In his humiliation (state of humiliation he endured) his judgement was borne away,” taken away – – that is, he did not receive a fair trial or impartial judgement, such as was due him in his personal innocence of false charges that had been framed against him, Mat 26:59-61; Mar 14:55-59.
2) “And who shall declare his generation?” (ten genean autou tis diegesetai) “Who will relate(will tell the story of) his generation?” Who will declare that he lives, is victorious, is triumphant? Who will declare that his genealogy is from God, the Father, Joh 3:16; 1Ti 3:16. Who shall declare that he lives today? In their hearts, in the church, and at the right hand of the Father, Joh 17:23; Mat 18:20; Col 3:1; Heb 1:3.
3) “For his life is taken from the earth,” (hoti aireti apo tes ges he zoe autou) “Because his life has been taken up and borne away from the earth,” Luk 24:50-52; Act 1:10-11; Eph 4:8-10; Rev 1:18-20.
Fuente: Garner-Howes Baptist Commentary
33. In his humility his judgment. The eunuch had either the Greek volume, or else Luke did set down the reading which was then used, as he useth to do. The prophet saith that Christ was exalted out of sorrow and judgment, by which words he signifieth a wonderful victory, which immediately ensued his casting down. For if he had been oppressed with death, there could nothing have been hoped for at his hands.
Therefore, to the end the prophet may establish our faith in Christ, after that he had described him to be stricken with the hand of God, and to be subject to be slain, (558) he putteth upon him a new person now; to wit, that he cometh up out of the depth of death as a conqueror, and out of the very hell, being the author of eternal Life. I know, indeed, that this place is diversely expounded. Some there be which understand by this, that he was carried from the prison to the cross; other some there be who think that to be taken away doth signify as much as to be brought to nought. And, indeed, the signification of the Hebrew word, לחה ( lachah) is doubtful, (559) as is also the signification of the Greek word αιρεσθαι. But he which shall thoroughly weigh the text, [context,] shall agree with me in that which I have said, that he passeth now from that doleful and unseemly sight which he had set before our eyes, unto the new beginning of unlooked-for glory. Therefore the Greek interpretation differeth not much from the words of the prophet in the sum of the matter. For Christ’s judgment was exalted in his humility or casting down; because at such time as he might seem to be cast down and oppressed, the Father maintained his cause. After this sort judgment shall be taken in this place (as in many other) for right. But it signifieth condemnation in the Hebrew text. For the prophet saith, that after that Christ shall be brought into great straits, and shall be like unto a condemned and lost man, he shall be lifted up by the hand of the Father. Therefore the meaning of the words is, that Christ must first have suffered death, before the Father should exalt him unto the glory of his kingdom; which doctrine must be translated unto the whole body of the Church; because all the godly ought wonderfully to be lifted up with the hand of God, that they be not swallowed up of death. But when God appeareth to be the revenger of his, he doth not only restore them to life but also, getteth to them excellent triumphs of many deaths, as Christ did triumph most gloriously upon the cross; whereof the apostle maketh mention in the Col 2:0.
His generation. After that the prophet hath set forth the victorious death of Christ, he addeth now that his victory shall not last only for a small time, but shall go beyond all number of years. For the exclamation of the prophet importeth as much as if he should deny that the perpetuity of Christ’s kingdom can be expressed by the tongue of men. But interpreters have wrested this place miserably. Whereas the old writers have endeavored hereby to prove the Eternal Generation of the Word of God against Arius, it is too far dissenting from the prophet’s mind. Chrysostom’s exposition is never a whit truer, who referreth it unto the human generation. Neither do they understand the prophet’s meaning, which suppose that he inveigheth against the men of that age. Other some think better, who take it to be spoken of the Church, save only that they are deceived in the word generation, which they think doth signify a posterity or issue. But the word דר, ( dor,) which the prophet useth, signifieth, amongst the Hebrews, an age, or the continuance of man’s life. Therefore, undoubtedly this is the prophet’s meaning, that Christ’s life shall endure for ever, when as he shall be once delivered by his Father’s grace from death; although this life, which is without end, appertaineth unto the whole body of the Church; because Christ rose, not that he may live for hlmself, but for us. Therefore, he extolleth now in the members (560) the fruit and effect of that victory which he placed in the Head. Wherefore every one of the faithful may conceive sure hope of eternal life out of this place; secondly, the perpetuity of the Church is rather avouched in the person of Christ.
Because his life is taken from the earth. This is, to look to, (to be) a very absurd reason, that Christ doth reign with such renown in heaven and earth, because he was cut off. For who can believe that death is the cause of life? But this was done by the wonderful counsel of God, that hell should be a ladder, whereby Christ should ascend into heaven; that reproach should be unto him a passage into life; that the joyful brightness of salvation should appear out of the horror and darkness of the cross; that blessed immortality should flow from the deep pit of death. Because he humbled himself, therefore the Father exalted him, that every knee may bow before him, (Phi 2:10,) etc. Now must we bethink ourselves what fellowship we have with Christ, that it may not be troublesome to any to go the same way.
(558) “ Et mactationi subjectum,” and subjected to slaughter.
(559) “ Ambigua,” ambiguous, equivocal.
(560) “ In membris omnibus,” in all the members.
Fuente: Calvin’s Complete Commentary
(33) In his humiliation his judgment was taken away.The Hebrew runs, as in the English version of Isa. 53:8, which fairly represents its natural construction, He was taken from prison (or oppression) and from judgment, i.e., was delivered from His sufferings just when they seemed to culminate. A different meaning has, however, been given to the Hebrew preposition by many scholars, who render the words, Through oppression and [unjust] judgment He was taken awayi.e., He was the victim of a judicial murder. The LXX., which is here followed, seems to have adopted a different construction, By His humiliation, by His low estate, His judgment (i.e., the righteous judgment which was His due) was taken away. Here also, however, the word judgment has been taken in a different sense, and the words have been interpreted as meaning, His condemnation was taken away, or cancelledi.e., because He humbled Himself He was afterwards exalted. Assuming Philip to have explained the words as they stand in the LXX., the first of these two latter interpretations has most to commend itself. The story of the Passion, the unrighteous sentence passed on the Lord Jesus because He stood before the Council and the Governor as poor and friendless, would be dwelt on as filling in the outlines of the prophetic picture.
Who shall declare his generation?The Hebrew noun may mean, as in Psa. 14:5, the men of a given period, or those sharing a common character. The words have, however, been very variously taken: (1) Who shall declare the number of those who share His life, and are, as it were, sprung from Himi.e., Who can count His faithful disciples? (2) Who shall declare the wickedness of the crooked and perverse generation in which He lived? (3) Who, as far as His generation went, were wise enough to consider? Assuming, as before, that it was the LXX. that Philip explained, the second of these seems preferable, as corresponding with the frequent use of the word generation with condemnatory epithets attached to it both by our Lord Himself (Mat. 12:39-42; Mat. 16:4; Mat. 17:17) and His Apostles (Act. 2:40; Php. 2:15). The sense which some commentators have affixed to it, Who shall declare His duration? Who shall set limits to the life of Him who is One with the Eternal? or, as others, Who shall declare the mystery of His mode of birth?i.e., of the Incarnationare, it is believed, untenable as regards the Hebrew, and yet more so as regards the Greek.
For his life is taken from the earth.The Hebrew admits of no other meaning than that the Sufferer was hurried to a violent death. The fact that in being thus taken from the earth the Sufferer was exalted to heaven, though true in itself, cannot be found in the words.
We are not concerned here with a detailed explanation, either of the words that precede, or those that follow, the passage quoted in Isaiah 53, but it is difficult to think of Philip as not taking in context as well as text, and unfolding in full, not only the fact of the Passion, but its atoning and redeeming power, as set forth in the prophets marvellous prediction.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Act 8:33. In his humiliation, &c. This is the translation of the LXX. and, if it be admitted, seems to mean, that Jesus appeared in so humble a form, that though Pilate was convinced of his innocence, he seemed a person of so little importance, that it would not be worth while to hazard any thing to preserve him. To take away a person’s judgment, is a known proverb for oppressing him. See Job 27:2. Dr. Heylin reads it, In his humiliation was his crisis; he was taken away, but who shall declare, &c.? Crisis, says he, is the word in the original, which I understand here, in its English signification, for “a decisive trial, in which he stood the test.” The subject brings to mind that apt phrase of the chymists, experimentum crucis, “the experiment of the cross.” Dr. Hammond expresses the clause, Who shall declare his generation? thus: “Who can describe the obstinate infidelity and barbarous injustice of that generation of men, among whom he appeared, and from whom he suffered such things?” But see the notes on Isa 53:8.
Fuente: Commentary on the Holy Bible by Thomas Coke
33 In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth.
Ver. 33. His judgment was taken away ] That is, he was set safe from his enemies, that judged and executed him. He rose, and reigneth in despite of them.
And who shall declare his generation ] Saeculum eius. (Beza.) Or can tell how long his kingdom shall last? for being raised from the dead, he dieth no more. He may as well die at the right hand of his Father as in the hearts of his children.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
33. . ] Heb. ‘He was taken away by distress and judgment’ [so in the margin of E. V.]: i.e. as Lowth, ‘by an oppressive judgment.’
] i.e., the age in which He shall live ‘the wickedness of his contemporaries.’ The fathers, and Bede [55] (and so Wordsworth), explain ‘ His generation ’ of His eternal Sonship and His miraculous Incarnation. But the Heb. does not seem to bear this out. See the meaning discussed at length, and another interpretation defended in Stier, Jesaias, &c., pp. 466 470. Cf. also Gesenius’ Thesaurus under .
[55] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.
Fuente: Henry Alford’s Greek Testament
Act 8:33 . . . ., cf. Isa 53:7-8 , “in his humiliation his judgment was taken away” (LXX), so A. and R.V., generally taken to mean by his humbling himself his judgment was cancelled, cf. Phi 2:6-7 , so Wendt in seventh and eighth editions: cf. Grimm-Thayer, sub v. , , the punishment appointed for him was taken away, i.e. , ended, and so sub v. , = to cause to cease, Col 2:14 . But the words “in his humiliation” etc., may also fairly mean that in the violence and injustice done to him his judgment, i.e. , the fair trial due to him, was withheld, and thus they conform more closely to the Hebrew “by oppression and by (unjust) judgment he was taken away,” so Hitzig, Ewald, Cheyne and R.V. So to the same effect Delitzsch takes the words to mean that hostile oppression and judicial persecution befel him, and out of them he was removed by death ( cf. R.V. margin). (The words have been taken to mean that by oppression and judgment he was hurried off and punished, raptus est ad supplicium .) ( ) ; (LXX), “his generation who shall declare?” R.V., the words may mean “who shall declare the wickedness of the generation in which he lived?” (see Grimm-Thayer, sub v. , ) their wickedness, i.e. , in their treatment of him; so De Wette (and Meyer in early editions), and to the same effect, Lumby, Rendall, cf. our Lord’s own words, Mat 12:39-42 , etc. In Meyer-Wendt (seventh and eighth edition) the words are taken to mean “who can fitly declare the number of those who share his life?” i.e. , his posterity, his disciples, so Felten (but see on the other hand, Delitzsch, in loco ). The Hebrew seems to mean, as in R.V. text, “and as for his generation who among them considered that he was cut off out of the land of the living? for the transgression of my people” etc., see Cheyne, in loco; Briggs, Messianic Prophecy , p. 358, and Delitzsch, Jesaia , pp. 523, 524, fourth edition (see also Page’s note, and Wendt, edition 1899). The references by the Fathers ( cf. Bede and Wordsworth) to the eternal generation of the Son, and the mystery of His Incarnation, do not seem to find support in the Hebrew or in the Greek rendering. On the oldest Jewish interpretations of Isa 53 , see Dalman’s Der leidende und der sterbende Messias , pp. 21 23, 27 35, 89, 91; and see also in connection with the passage before us, Athanasius, Four Discourses against the Arians , i., 13, 54, and Dr. Robertson’s note; see also above on St. Peter’s Discourses in chap. 3, and below on Act 26:23 . : “is taken,” i.e. , with violence (here = Hebrew ), cf. use of , LXX, Act 22:22 ; Act 21:36 , Mat 24:39 , Luk 23:18 , Joh 19:15 .
Fuente: The Expositors Greek Testament by Robertson
humiliation = low estate. Referring to the whole period of His life on earth. Greek. tapeinosis. Only here, Luk 1:48. Php 1:3, Php 1:21. Jam 1:10.
judgment. Greek. krisis. App-177.
declare = tell. Greek. diegeomai. Only here, Act 9:27; Act 12:17. Mar 5:16; Mar 9:9. Luk 8:39; Luk 9:10. Heb 11:32.
generation = posterity. Greek. genea. Compare Mat 1:17. See also Dan 9:26, “have nothing” (Revised Version) Joh 12:24, “alone”.
for = because.
life. Greek. zoe. App-170.
earth. Greek. ge. App-129.
Fuente: Companion Bible Notes, Appendices and Graphics
33. . ] Heb. He was taken away by distress and judgment [so in the margin of E. V.]: i.e. as Lowth, by an oppressive judgment.
] i.e., the age in which He shall live-the wickedness of his contemporaries. The fathers, and Bede[55] (and so Wordsworth), explain His generation of His eternal Sonship and His miraculous Incarnation. But the Heb. does not seem to bear this out. See the meaning discussed at length, and another interpretation defended in Stier, Jesaias, &c., pp. 466-470. Cf. also Gesenius Thesaurus under .
[55] Bede, the Venerable, 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. E, mentioned in this edn only when it differs from E.
Fuente: The Greek Testament
Act 8:33. , in) when He was humbled, immediately His judgment was taken away [was set aside by God]. He was justified in the Spirit: 1Ti 3:16.-) age, and thence progeny. Both are joined in Isa 53:10, He shall see His seed, He shall prolong His days; and Act 8:11, He shall see of the travail of His soul, and shall be satisfied. The sense is, The age of other men is, say, Seventy years, but the age of Messiah is inexpressible.-) , because. The connecting link between His humiliation and exaltation.- , is taken away from the earth) The life of Jesus Christ, as compared with the fathers, Luke 3, was very short on the earth: He was cut off, Dan 9:26, which serves as a most lucid argument that His generation is fixed elsewhere.
Fuente: Gnomon of the New Testament
his humiliation: Phi 2:8, Phi 2:9
judgment: Job 27:2, Job 34:5, Isa 5:23, Isa 10:2, Hab 1:4, Mat 27:12-26, Joh 19:12-16
and who: Psa 22:30, Isa 53:8, Isa 53:12
for: Psa 22:15, Isa 53:10, Isa 53:12, Dan 9:26, Zec 13:7
Reciprocal: Isa 53:7 – he is Joh 7:27 – no man Joh 19:9 – But
Fuente: The Treasury of Scripture Knowledge
Act 8:33. In his humiliation his judgment was taken away. The Greek version of the LXX., from which the Ethiopian eunuch was reading, translates the Hebrew in this passage with very great freedom. The literal rendering of the Hebrew would be: By oppression and a judicial sentence he was dragged to punishmentthat is to say, by an oppressive, unrighteous, judicial proceeding he was dragged to punishment. The LXX. paraphrase this in the words: In his humiliation, his judgmentthat is, the right to justiceand humanity were taken (or withheld) from him. Gloag thus enlarges it: Jesus appeared in a form so humble, a man so poor and insignificant, that Pilate, though convinced of His innocence, thought it not worth while to hazard anything to preserve His life.
His generation who shall declare? But though so lowly, so mean, so poor, was His semblance on earth, who shall declare His generation? It is ineffable! for He is the eternal Son of God, begotten from everlasting of the Father.
For his life is taken from the earth. Not simply taken away, as the life of an ordinary mortal might be, but lifted up from the earthreferring to the ascension of Jesus Christ to the right hand of the Father, where He was before. And thus, though as far as mans eye could see His life among us was poor and humble, its beginning and end were alike incomprehensiblebest described in His sacred words addressed to His own in that last evening: I came forth from the Father, and am come into the world; again, I leave the world, and go unto the Father (Joh 16:28; and compare Goulburn, Acts of the Deacons, chap. vii.).
Fuente: A Popular Commentary on the New Testament
See notes on verse 31
Fuente: McGarvey and Pendleton Commentaries (New Testament)
33. In his humiliation his judgment was taken away. It is a significant fact that our Savior was killed by a cruel mob, stirred up and led by the preachers who stood at the head of the popular church, claiming, and doubtless believing, that they were Gods true ministers. Pilate, the Roman governor, as history says, had not a sufficient military force to keep the peace, having recently sent away a detachment to quell an insurrection in Syria. Consequently, defiant of Roman laws, which gave every man a fair trial and the right of self-defense, he assigned the death-warrant of Jesus merely as a peace measure, to keep the mob from killing him and, at the same time, deluging Jerusalem in blood. Who shall declare his generation?
because his life is taken away from the earth. Generation here means race, family, posterity, hence it means the spiritual children of God. If Jesus had not died, the plan of salvation would have collapsed and He would have had no spiritual posterity. The sown grain must die in the earth in order to produce a crop. You must die [i. e., old Adam in you] if you ever have a spiritual posterity. Hence, as a rule, unsanctified people have few, if any, spiritual children. Because our Savior redeemed the world by His death, in the grand finale He will exhibit before the Great White Throne a spiritual posterity which neither men, angels nor archangels can ever enumerate. They will outnumber the sands of the sea, the dust of the desert, the leaves of the forest and the stars of heaven; while contrastively Satans rabble will dwindle into an insignificant handful. This is one of the many confirmations of the wonderful achievements of the millennial reign, when the world will be flooded with overwhelming populations, the devil cast out, the road to hell overgrown with pennyroyal and dog-fennel, holiness covering the earth as the waters cover the sea, earths teeming millions sweeping up to heaven as the millennial centuries go by, thus supplying heaven with her long-anticipated populations redeemed from the earth by the blood of her Son. Meanwhile the chariot rolls along and time is unconsciously beguiled, the Ethiopian electrified by the thrilling gospel of Philip. They arrive at some water, recognized by the eunuch calling the attention of his comrade and inquiring why he should not be baptized, pursuant to the preaching of Philip from Isa 52:15. As the inspired narrative says that this was a desert, and geography reveals no river in that region, and Eusebius, the historian of the fourth century, describes the spring Bethsoron along that road, certifying that it was commemorated by the baptism of the Ethiopian eunuch at the hands of Philip, you must not forget that (Act 8:37) the eunuchs confession is an interpolation [see R. V.]. I hold in my hand the oldest Greek Testament in the world. It has nothing of it. That verse was composed and inserted by Erasmus, a contemporary of Martin Luther, in the sixteenth century, who, while transcribing his Greek Testament, concluded that the connection required a confession there, and supposing that some careless transcriber had left it out, he composed and inserted that thirty-seventh verse. Subsequently older manuscripts were found, and especially the Sinaitic which I hold in my hand. As none of them have that verse, it is demonstrative proof that it never existed till Erasmus composed and inserted it.
Fuente: William Godbey’s Commentary on the New Testament
8:33 In his {l} humiliation his judgment was taken away: and who shall declare his {m} generation? for his life is taken from the earth.
(l) The Hebrew text reads it in this way, “out of a narrow strait, and out of judgment was he taken”: and by the “narrow strait” he means the grave and the very bonds of death, and by “judgment” he means the punishment which was laid upon him, and the miserable state which Christ took upon himself for our sakes, in bearing his Father’s wrath.
(m) How long he will endure: for Christ, having once risen from the dead, dies no more; Rom 6:9 .