27<\/strong>. they that dwell at Jerusalem, and their rulers, because they knew him not<\/em> ] Cp. the very similar language of St Peter at the Temple gate (Act 3:17<\/span>), “I wot that through ignorance ye did it as did also your rulers.”<\/p>\n Because they knew him not – <\/B>The statement in this verse is designed, not to reproach the Jews at Jerusalem, but to introduce the fact that Jesus had died, and had risen again. With great wisdom and tenderness, Paul speaks of the murderers of the Saviour in such a manner as not to exasperate, but, as far as possible, to mitigate their crime. There was sufficient guilt in the murder of the Son of God to fill the nation with alarm, even after all that could be said to mitigate the deed. See Act 2:23<\/span>, Act 2:36-37<\/span>. When Paul says, They knew him not, he means that they did not know him to be the Messiah (see 1Co 2:8<\/span>); they were ignorant of the true meaning of the prophecies of the Old Testament; they regarded him as an impostor. See the notes on Act 3:17<\/span>.<\/P> Nor yet the voices of the prophets – <\/B>The meaning of the predictions of the Old Testament respecting the Messiah. They expected a prince and a conqueror, but did not expect a Messiah that was poor and despised; that was a man of sorrows and that was to die on a cross.<\/P> Which are read every sabbath-day – <\/B>In the synagogues. Though the Scriptures were read so constantly, yet they were ignorant of their true meaning. They were blinded by pride, and prejudice, and preconceived opinions. People may often in this way read the Bible a good part of their lives and never understand it.<\/P> They have fulfilled them … – <\/B>By putting him to death they have accomplished what was foretold.<\/P> <\/p>\n Act 13:27-32<\/span><\/p>\n For they that dwell at Jerusalem, and their rulers, because they knew Him not.<\/em><\/p>\n<\/p>\n The rejection of Christ<\/strong><\/p>\n 1. <\/strong>Ignorance of Christ Himself.<\/p>\n (1)<\/strong> Of His Divine Sonship.<\/p>\n (2)<\/strong> His mediatorial authority.<\/p>\n (3)<\/strong> His saving mission. Had they known all this, they would not have crucified the Lord of glory.<\/p>\n 2. <\/strong>Deafness to the voices of the prophets who predicted Him. Here we have the two-fold ground of all rejection of Christ. If men only knew Him, and recognised the force of those many prophecies which find their fulfilment only in Him, the acceptance of His Person and saving benefits would be inevitable.<\/p>\n 1. <\/strong>Christ was with them, and demonstrated His Divine personality and mission by many infallible proofs–His sinless humanity, His miraculous works, His wonderful teaching. Christ is not with us in the same sense; but we have the record of His life, which renders His modern rejection none the less inexcusable.<\/p>\n 2. <\/strong>They heard the prophecies frequently read; and had they listened without prejudice, they must have seen how they all converged in Him. So now.<\/p>\n 3. <\/strong>There was no cause for His rejection (Act 13:28<\/span>). He did them no harm, but ever strove to do them good. Why do you reject Him? Is it not because you will not <\/em>come to Him that you may have life?<\/p>\n 1. <\/strong>Their rejection, in its most aggravated form, only fulfilled the prophecies which went before on Him (Act 13:27<\/span>; Act 13:29<\/span>).<\/p>\n 2. <\/strong>God reversed the humiliation of death which they inflicted on Him by raising Him from the dead. What to them was the end of His mission, proved only its beginning.<\/p>\n 3. <\/strong>Their rejection proved the origin of that gospel which Paul was now preaching to the wide world. Nor is this rejection any more successful now. Whosoever falleth on this stone shall be broken, etc. (J. W. Burn.<\/em>)<\/p>\n<\/p>\n Nor the voices of the prophets<\/strong>.<\/p>\n<\/p>\n The voices of the prophets<\/strong><\/p>\n Some men ask, If the prophets spake as they were moved by the Holy Ghost, why did they not all speak in the same manner? Why these varieties of style? I will answer that by asking another question: Why do not all the pipes of the organ give one and the same sound? What awakens all the sounds but one and the same blast from the wind chest? If there be a monoblast, why is there not a monotone? Because the pipes are of different shapes and sizes; the awakening breath is one; the intonation varies with the shape and size of the pipe. The inspiration was one, but the style and manner varied with the disposition and character of the individual employed. (H. McNeile, D. D.<\/em>)<\/p>\n<\/p>\n Messianic prophecy: its characteristics<\/strong><\/p>\n Christ is the only Person whose life was written beforehand; as, e.g.<\/em>, in the time, place, and manner of His birth; in the kind of life He was to lead, the kind of teaching He was to give, the kind of death He was to die. The strength of prophecy lies in its chain of references to Christ, from the first mention of the seed of the woman to the virgin-born Immanuel; from the sufferer whose heel is bruised in terms of the earliest promise, to the Man of Sorrows in Isa 53:1-12<\/span>; from the peace-giving lawgiver of a yet uncrowned tribe to the heir of David, who enters the long established seat of rule as a king. Even the predictions that bear on the Church of God and its universal progress are but the sequel to those which foretell the personal Christ, and they then reflect the light of His exaltation; nor can the judgments of the Jewish nation be dissociated, as the depth of their fall is but the measure of the grace and truth that were in Christ, and for rejecting which they were to be cast away. (Principal Cairns.<\/em>)<\/p>\n<\/p>\n Messianic prophecy: its fulfilment<\/strong><\/p>\n When we see the predicted mission of the Messiah so faithfully fulfilled; when we see the great worlds history bending itself to the birth of Jesus in the anno domini of its dates and superscriptions; when we see that the world has moved as in deepest sympathy with the humble Nazarene, working ever in His behalf; when we behold all events marching onwards through the centuries to the beat of time, preserving, as Napoleon thought, a celestial order, to accomplish one given result, the universal and final ascendency of the Son of David; when we see that all opposing systems can no longer hold comparison with the religion given to the world by Him than can the pale, thin, extended crescent ring of the setting moon hold comparison to the full blaze of the unclouded noonday sun; when we discover that this mighty One issued from the House of David before its fall, and from Bethlehem in the days of Herod, must we not acknowledge that He is the Being whom the prophets declared to be one with the Father Almighty? As we see Him standing alone among the millions of the race, the only pattern of absolute perfection, whose entire life, without inclining a hairs breadth to either side, pointed straight upwards to heaven–as all the separate and wandering rays of prophecy that had sparkled through the Divine Word are combined and concentrated, and rest, as with a sacred halo, on His head–how can we do otherwise than proclaim our convictions in that prophetic, startling, and sublime word, Immanuel!–God with us? (Credo.<\/em>)<\/p>\n<\/p>\n Ignorance of prophecy<\/strong><\/p>\n I was visited by a very distinguished young Israelite, who had seen me distributing the sacred volume, and I proposed that we should read a portion of Scripture together. He agreed on the condition that it should be from the Old Testament; and I read the fifty-third chapter of Isaiah. But, said he, that is in the New Testament. No, no, I replied. There, take the book. Read it with that true heart which I perceive in you, and you will find what you seek. He has found his Saviour, has accepted Him, and confesses Him with joy. (Pasteur Hirsch.<\/em>)<\/p>\n<\/p>\n Necessity of an unprejudiced study of prophecy<\/strong><\/p>\n It is evident from this, and from Luk 23:34<\/span> and Act 3:17<\/span>, that the predictions of Holy Scripture may be accomplished before the eyes of men, while they are unconscious of that fulfilment; and that the prophecies may be even accomplished by persons who have the prophecies in their hands and do not know that they are fulfilling them. Hence also it is clear that men may be guilty of enormous sins when they are acting according to their own consciences and with a view to Gods glory, and while they hold the Bible in their hands and hear its voice sounding in their ears; and that therefore it is of unspeakable importance, not only to hear the words of Scripture, but to mark, learn, and inwardly digest them, with humility and prayer, in order to understand their true meaning. Therefore the Christian student has great reason to thank God that He has given in the New Testament a Divinely-inspired interpretation of the Old, and has also sent the Holy Spirit, the Divine Interpreter, to abide with the Church. If the Jews and their rulers had not been swayed by prejudice, but, in a careful, candid, and humble spirit, had considered the evidence before them, they would have known that their promised Messiah was to be the Son of God, and that He was thus revealed as such in their own Scriptures, and thus His miracles would have had their due effect upon their minds. (Bp. Chr. Wordsworth.<\/em>)<\/p>\n Verse 27<\/span>. Because they knew him not<\/B><\/I>] A gentle excuse for the persecuting high priests, c. They did not know that Jesus was the Christ, because they did not know the prophets: and why<\/I> did they not know the prophets, which were read every Sabbath day<\/I>? Because they did not desire to know his will<\/I> and therefore they knew not the doctrine of God<\/I>: nor did they know that, in condemning Christ, they fulfilled those very Scriptures which were read every Sabbath day in their synagogues.<\/P> <\/p>\n They; <\/B>the common people, and their rulers; <\/B>great council, both had a hand in our Saviours death. But if so great a fault was capable of any alleviation, the apostle gladly mentions it. that it was done out of ignorance; they knew neither Christ the Word, nor the word (of the Gospel) concerning Christ, though, that they may be made sensible that this their ignorance was not invincible, he minds them that it was their sin, having had means whereby they might have come unto the knowledge of Christ. <\/P> Fulfilled them:<\/B> see Act 4:28<\/span>; Luk 24:25<\/span>,26<\/span>. <\/P> <\/p>\n 27. For they that dwell atJerusalem, and their rulers, because they knew him not,<\/B> &c.Theapostle here speaks as if the more immediate guilt of Christ’s deathlay with the rulers and people of the metropolis, to which he fondlyhoped that those residing at such a distance as Antioch would not settheir seal.<\/P><\/p>\n For they that dwelt at Jerusalem, and their rulers<\/strong>,…. The inhabitants of that city, and the great sanhedrim which sat there: because they knew him not; that is, either Jesus the Saviour, whom God had raised of the seed of David, and to whom John bore witness; and which must be understood, not of all the inhabitants of Jerusalem, and members of the sanhedrim; for though some were ignorant, yet there were others that knew that Jesus was the Messiah, and notwithstanding rejected him; but the apostle chooses to take no notice of these, because he would not irritate and provoke, but rather of others, that were really ignorant of Christ: or else this may be understood of the Gospel, the word of salvation, that the Jews knew not “that”; and so the Syriac version renders it; and to which agrees the Ethiopic version, which reads thus, “they knew not this word of the prophets”, joining the word of salvation, and what follows, together:<\/p>\n nor yet the voices of the prophets<\/strong>: “or the writings of the prophets”, as the Syriac version, and some copies read; their prophecies concerning the Messiah, particularly in Ps 22:1<\/span> which are read every sabbath day;<\/p>\n [See comments on Ac 13:15]<\/span><\/p>\n they have fulfilled them<\/strong>; the word, of the prophets:<\/p>\n in condemning him<\/strong>; Jesus Christ, for these prophets testified, in the places referred to, of the sufferings and death of Christ, to which he was condemned by them.<\/p>\n Because they knew him not <\/B> ( <\/SPAN><\/span>). First aorist active participle (causal) of <\/SPAN><\/span>, old verb, not to know. Peter gives “ignorance” (<\/SPAN><\/span>) as the excuse of the Jews in the death of Christ (3:17<\/span>) and Paul does the same about his conduct before his conversion (1Ti 1:13<\/span>). This ignorance mitigated the degree of their guilt, but it did not remove it, for it was willing ignorance and prejudice.<\/P> The voices of the prophets which are read <\/B> ( <\/SPAN><\/span>). Object also of <\/SPAN><\/span>, though it could be the object of <\/SPAN><\/span> (fulfilled) if <\/SPAN><\/span> is taken as “also”. The “voices” were heard as they were read aloud each Sabbath in the synagogue. In their ignorant condemnation they fulfilled the prophecies about the suffering Messiah. <\/P> <\/p>\n <\/strong><\/p>\n 1) “For they that dwell in Jerusalem,”<\/strong> (hoi gar katoikountes in lerousalem) “For those continually residing in Jerusalem,” or having their regular residence, their homes in Jerusalem.<\/p>\n 2) “And their rulers because they knew Him not,”<\/strong> (kai hoi archontes auton touton agnoesantes) “Even their rulers have not and are not knowing or recognizing this’ man,” do not recognize Jesus Christ, for or with respect to, His person and the proof that He was the predicted Messiah, 1Co 2:8<\/span>. Jesus prayed for them, even in their murderous derision against Him, for their lack of understanding the gravity of their sin, Luk 23:34<\/span>; 1Ti 1:13<\/span>.<\/p>\n 3) “Nor yet the voices of the prophets,”<\/strong> (kai tas phonas ton propeton) “And (even) the voice (message) of the prophets,” they do not recognize, know, or comprehend, Act 15:21<\/span>; Act 10:43<\/span>.<\/p>\n 4) “Which are read every sabbath day,”<\/strong> (tas kata pan sabbaton anaginoskomenas) “Which are being repeatedly read every sabbath day,” Act 15:21<\/span>; Luk 4:15<\/span>; Luk 4:24<\/span>.<\/p>\n 5) “They have fulfilled them in condemning Him,” <\/strong>(krinantes eplerosan) “They fulfilled (while) they were judging (Him),” condemning Him to be crucified, Luk 24:20<\/span>; Luk 24:44<\/span>; Act 2:23<\/span>; Act 2:36<\/span>; Act 3:12-15<\/span>. Again and again Israel and the Jews were Divinely charged with the premeditated death of Jesus Christ, 1Th 2:14-15<\/span>.<\/p>\n 27. He doth wisely, and in due time, prevent an offense which might have been a great hindrance to their faith, [men’s faith.] For Jerusalem was God’s sanctuary, the king’s seat, the fountain of truth, and the light of the whole world; but Christ was put to death there. Furthermore, nothing could seem more absurd to look to than to receive him who was cast out of the temple of God; and to seek the doctrine of salvation any where else than there whence God himself had testified it should come. Moreover, by believing in Christ, they seemed to make a departure from the Church; and, therefore, this one objection was strong enough to refute all Paul’s sermon, Why dost thou force upon us, under color of God’s covenant, a man whom the principal part of the holy people condemned? This objection doth Paul answer, lest it hinder the course of the gospel; and not that only, but he turneth it also to the contrary part; for seeing that the author of life was despised and rejected at Jerusalem, Paul exhorteth the men of Antioch, at least those who among them feared God, that they receive him so much the more joyfully; for this doth the causal word declare, as if he should have said, Seeing that Jerusalem knew not her good, it behoveth you to be the more awakened and inflamed, lest the same unthankfulness and forwardness be found in you. <\/p>\n But he useth another reason to remove the offense, to wit, that their ungodliness was so far from diminishing any whit of Christ’s divine excellency, that it ought rather to serve to prove and establish the same, for whereby doth Christ better appear than because all that was fulfilled in him which had been foretold in the law and prophets? (Luk 24:25<\/span>.) Furthermore, what got the enemies of Christ, save only that in him shined the plain truth of the Scripture? It must needs be that Christ should be rejected of the chief, for it was so foretold, <\/p>\n “<\/p>\n The stone which the builders refused hath God made the head of the corner,” (Psa 118:22<\/span>.) <\/p>\n Christ must needs have been condemned among the wicked, that he might acquit us before God; it was expedient that sins should be laid upon him, that he might make satisfaction for the same; that he should be offered upon the cross, that the shadowish sacrifices of the law might cease; for even the Scripture contained these things, (Isa 53:4<\/span>; Dan 9:26<\/span>.) <\/p>\n Therefore, the more violently the captains of the people sought to extinguish Christ, they did in very deed prove him to be Christ, and the Lord did wonderfully deceive [frustrate] them, so that their obstinate impiety doth more edify the faith of the godly than destroy it. Of the same sort are almost all offenses which lead away weak and inconstant souls from Christ; for if they would thoroughly ponder the whole process of the work of God, there should be matter of confirmation where they faint. Therefore it cometh to pass, for the most part, that (802) we be troubled with offenses and stumbling-blocks, because, whilst we behold those things which belong to Christ with purblind eyes, (803) we imagine that to be black which is white; and we see how far Paul is from dissimulation, and how freely (804) he professeth the truth of the matter, that Christ was hated not only of the common sort, but also of the chief chieftains; and that he was not hissed at by a few, but oppressed by the wicked conspiracy of all the people. That was hard and hateful at the first conflict; but Paul opposeth a more strong engine, that God used them against their wills as a touchstone, whereby he might try his Son. Seeing that the gospel standeth in the same state at this day, let us not be ashamed, with Paul, to confess that the proud princes of the world, and those who bear the greatest sway in the Church, are the deadly enemies of Christ, seeing that doth rather turn to Christ’s praise than reproach; for by this means is the Scripture fulfilled. <\/p>\n Seeing they knew him not. Though deliberate malice did enforce the rulers to oppress Christ, yet doth Paul truly impute it to ignorance, (805) because otherwise they would never have crucified the Lord of glory, (1Co 2:8<\/span>.) For the malice of the wicked is like to raging madness, and in seeing it doth not see. Undoubtedly, we need not doubt of this, that they were deprived of a sound mind and the light of the Spirit, who were not afraid to fight against God to their own destruction. Again, he hitteth them in the teeth with ignorance of the Scripture; and lest any should object that he speaketh of some dark and unknown manner; he addeth also, that he doth speak of no other prophecies than of those which are read every Sabbath day; as if he should say, that the oracles of Scripture are most plain and known to the most ignorant, and yet they knew them not. Thus doth Paul teach how monstrous their unbelief was, that he may make the hearers loathe it; and by this example are we taught, that although the Lord appears to us by the Scripture, yet all men have not eyes. After that also the blockishness of the nation waxed more gross, as Paul saith elsewhere, that there is a veil put before their face, that they cannot see Moses when he is present, (2Co 3:15<\/span>.) In the mean season, we must note that we are recalled to the Scripture, lest the authority of great men deceive us, neither is there any cause why any man, inventing to himself a prejudice according to the wicked meaning of other men, should think that he is acquitted; for Paul exhorteth the men of Antioch to judge out of the Scripture against the visored governors of the Church; (806) for this cause is it given, that it may be read; and reading is not appointed in vain by the Lord; but that all godly men may thereby profit and judge what is right. <\/p>\n This they fulfilled. So that we see that not only creatures void of understanding, but even the very devil, and also the wicked, are subject to the power (807) of God, that he may execute by them that which with himself he hath decreed. The same had we in the third and fourth chapters, (Act 3:23<\/span>; Act 4:28<\/span>,) that when the enemies of Christ did most of all rage to destroy him, yet could they not obtain their purpose; but rather they brought that to pass with their own hands which God had in his counsel determined; which thing maketh not a little for commendation of God’s truth, because he is not only of sufficient power to perform those things which he hath promised; but also those who go about to bring his counsels to nought do their endeavor to establish them, though it be against their will. For how should not the truth of God stand which the chiefest enemies are enforced to fulfill? Yet wisdom is necessary here, lest we join God and Satan together. <\/p>\n For the Jews are not therefore excusable, because they fulfilled the Scriptures; because we must consider their wicked will, and not the event, which they did not look for, yea, which ought to be counted a miracle. If we look into their work by itself, it is quite contrary to God; but as God doth, in the sun and other planets, by wonderful cunning, temper contrary motions, and such as strive among themselves, so he directeth the perverse endeavors of the wicked, by his secret power, unto another end than they thought upon and did desire, lest they should do any thing but that which he would. They, indeed, as touching themselves, do contrary to his will; but it falleth out according to the will of God after an incomprehensible manner. Forasmuch as this course is contrary to nature, no marvel if the wisdom of the flesh see it not. Therefore, it must be discerned with the eye of faith, or rather it must be reverenced; and those dogs who bark against it must be despised with their wantonness. (808) <\/p>\n (802) “ Nostra socordia,” by our sluggishness. <\/p>\n (803) “ Torvis aut lusciosis,” with stern or purblind eyes. <\/p>\n (804) “ Ingenue,” ingenuously. <\/p>\n (805) “ Sicut alibi, quum dicit, absconditam esse mundi principibus evangelii sapientiam,” as elsewhere, when he says, That the wisdom of the gospel was hid from the princes of the world, omitted. <\/p>\n (806) “ Larvatos Ecclesiae praesules,” pretended prelates of the Church. <\/p>\n (807) “ Providentiae,” the providence. <\/p>\n (808) “ Petulantla,” petulance. <\/p>\n (27) For they that dwell at Jerusalem.<\/strong>The implied reason of the mission to the Gentiles and more distant Jews is that the offer of salvation had been rejected by those who would naturally have been its first recipients, and who, had they received it, would have been, in their turn, witnesses to those that were far off, in both the local and spiritual sense of those words.<\/p>\n The voices of the prophets which are read every sabbath day.<\/strong>See Note on Act. 13:15<\/span>. The Apostle appeals to the synagogue ritual from which the discourse started, as in itself bearing witness, not to the popular notions of a conquering Messiah, but to the true ideal of the chief of sufferers, which had been realised in Jesus.<\/p>\n 27<\/strong>. <\/strong> They that dwell at Jerusalem<\/strong> Paul here touches with delicate skill upon a critical point. Have the hierarchy at our spiritual capital accepted this Jesus? And, if not, shall we in the distant wilds of Pisidia, accepting this stranger’s word, pretend to know better than they? <\/p>\n Voices of the <\/strong> prophets<\/strong> In these beautiful words does the apostle refer them to a higher authority than himself, or even the hierarchy of the day. The voices of the prophets speaking from the holy record are resounding through the world in the synagogue service of every sabbath day<\/em> even in this synagogue of Pisidian Antioch. The rulers <\/em> knew not this Jesus aright, because they understood not the sweet utterances of those old prophetic voices. <\/p>\n They have fulfilled them<\/strong> They have not only not known the prophecies, but they have actually in their ignorance fulfilled them. And here the apostle is a true Protestant. He appeals from the hierarchy and the pontiff to the private judgment and the individual conscience.<\/p>\n “For they who dwell in Jerusalem, and their rulers, because they knew him not, nor the voices of the prophets which are read every sabbath, fulfilled them by condemning him. And though they found no cause of death in him, yet they asked of Pilate that he should be slain. And when they had fulfilled all things that were written of him, they took him down from the tree, and laid him in a tomb.”<\/p>\n What had happened to Him had happened because of ‘those who dwell in Jerusalem’. (What a contrast there is here with Stephen’s sermon. But of course Stephen had been speaking to those who dwelt in Jerusalem. Here Paul wants his listeners to know that he does not blame them).<\/p>\n It was those who dwell in Jerusalem, along with their rulers, who did not recognise Him or hear the voices of the prophets speaking through the Scriptures, which are read every Sabbath day. Thus they fulfilled them in condemning Him. Even though they found no cause of death in Him they asked Pilate that He should be slain. And when they had fulfilled all the Scriptures concerning Him by crucifying Him, and nailing Him to a tree, they took Him down from the tree and laid Him in a tomb. Compare 1Co 15:3<\/span>, ‘that Christ died for our sins according to the Scriptures, and was buried, and that on the third day He rose again according to the Scriptures’. This is pure Pauline. Note Paul’s great stress on the Scriptural backing to what had happened. Paul may well at this point have cited Psa 22:6-18<\/span>; Isa 50:4-9<\/span>; Isa 52:13<\/span> to Isa 53:12<\/span>; Zec 12:10<\/span> to Zec 13:1<\/span>; Zec 13:7<\/span>; Deu 21:22-23<\/span>).<\/p>\n ‘They took him down from the tree.’ We note that both Peter (compare Act 5:30<\/span>) and Paul stress that He was hung on a tree, both having in mind Deu 22:22-23<\/span>. (Compare also Gal 3:13<\/span>; 1Pe 2:24<\/span>). Both mentions emphasise the Jewish viewpoint of the speaker. The point is that Jesus was treated by man as a criminal and as accursed, something which God demonstrated was totally untrue by raising Him from the dead. Thus the Jewish ‘experts’ were proved to be totally wrong about Him, and all men should now be ready to accept God’s openly revealed verdict.<\/p>\n ‘And they laid him in a tomb.’ ‘They’ did it, for it was after all one of their own councillors, who, with his Jewish servants, arranged for the burial of Jesus. This was important. The point is that Jews were involved from start to finish in His death and all connected with it (we do not expect attention to detail in a short speech), and expected nothing further once it was done. This was true even of the best of them. The equal point is that God had no part in it. These actions were to be seen as having been the very opposite of God’s view, demonstrated by the fact that He countered the curse, and the taking down from the tree, and the burial, and reversing them all raised Him from the dead. Even the devout and pious Joseph had not expected that. But God had surprised everyone. He had made clear that this One was His chosen One, His Messiah, the One whom He had appointed to be Lord of all.<\/p>\n We may take it as certain that Paul knew of what Joseph had done. It was not done secretly and the Jews would certainly want to know where he was buried, especially in view of the claims by witnesses to have seen Him risen from the dead. It would be a talking point in Jerusalem and would not go unnoticed.<\/p>\n Act 13:27<\/span><\/em><\/strong>. <\/strong>For they that dwell at Jerusalem, <\/em><\/strong>&c.<\/strong> He here anticipates a strong objection, “Why did not they at Jerusalem, and especially their rulers, believe?“They knew him not, <\/em>because they understood not those very prophets <\/em>whom they read or heard continually. Their very condemning <\/em>him, innocent as he was, proves that they understood not the prophesies concerning him; though their ignorance was wilful, being caused by their pride. <\/p>\n Act 13:27<\/span> . ] Chrysostom leads to the correct interpretation: . In accordance with the contrast: and ., the logical sequence is: “ To you<\/em> was the doctrine of salvation sent; for in Jerusalem<\/em> the Saviour has been rejected;” therefore the preaching must be brought to those outside<\/em> in the , such as you<\/em> are. It does not conflict with this view, that at all events the preaching would come to them as Jews (objection of de Wette); since the fundamental idea rather is, that, because Jerusalem has despised Christ, now in place of the inhabitants of Jerusalem the outside<\/em> Jews primarily are destined for the reception of salvation. They are to step into the place of those<\/em> as regards this reception of salvation; and the announcement of salvation, which was sent<\/em> to them, was withdrawn<\/em> from those and their rulers, the members of the Sanhedrim, on account of the rejection of the Saviour. Thus there is in the idea of divine retribution<\/em> , exercised against the seat of the theocracy, and resulting in good to those outside at a distance (comp. , Act 2:39<\/span> ); the idea of a Nemesis<\/em> , by which those afar off are preferred<\/em> to the nearest children of the kingdom. Comp. Mat 21:43<\/span> . Most of the older commentators are silent on here. According to Erasmus, it is admonitory<\/em> , according to Calvin, exhortatory<\/em> to yet greater compliance; but in this case the special point must first be read between the lines. Contrary to the contrast of and . ., , according to de Wette, is designed to introduce the exposition of the idea of<\/em> ; according to Baumgarten, to convey the hint that the informal<\/em> (?) way<\/em> , outwardly considered, in which the had reached Antioch, had its reason in the fact that the centre of the theocracy had resisted Jesus.<\/p>\n . . .] not having known Him<\/em> (i.e. Jesus<\/em> , as the self-evident subject), they have also<\/em> ( , the also<\/em> of the corresponding relation) fulfilled by their sentence<\/em> (by the condemnation of Jesus) the voices of the prophets, which are read every Sabbath day<\/em> . This fulfilment they effected involuntarily<\/em> in their folly. But the prophecies had to be fulfilled<\/em> , Luk 24:35<\/span> f.; 1Co 15:3<\/span> .<\/p>\n ] a mild judgment, entirely in the spirit of Jesus (Luk 23:34<\/span> ). Comp. on Act 3:17<\/span> ; see also 1Co 2:8<\/span> . Therefore not too lenient for Paul (Schneckenburger). Luther, Calvin, Grotius, Rosenmller, Kuinoel, Hackett, and others refer . not only to , but also to . . .: “qui hunc non norant, nec prophetarum oracula intelligebant, eo condemnando effecerunt, ut haec eventu comprobarentur.” Unnecessarily harsh, as and . require different supplements.<\/p>\n . . . .] a mournful<\/em> addition; what infatuation!<\/p>\n ] judging<\/em> , namely, Jesus. Following Homberg, others have referred it to the . .: “and although judging, correctly valuing the voices of the prophets, they nevertheless fulfilled them.” Incorrect, because at variance with history, and because the resolution of the participle by although<\/em> is not suggested by the context, but rather ( ) forbidden.<\/p>\n 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<\/em> in condemning him<\/em> . <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 27. Read every sabbath<\/strong> ] Many live in places of great knowledge, and yet remain grossly ignorant, understand no more what they read or hear than a cowherd doth the most abstruse precepts of astronomy. <\/p>\n 27<\/strong> .] The position of at the commencement of its clause in the last verse shews the emphasis to be on it, and now the reason is given for<\/em> the Jews in Jerusalem have rejected it. See ch. Act 22:18-21<\/span> .<\/p>\n <\/strong> is not governed by , which makes the sentence an unusually harsh one in construction, requiring to be supplied after ., and after . The <\/strong> , as often, merely introduces, without the emphasis implied by our ‘even,’ a new element into the sentence. It is perhaps hardly possible to find in our language or the Latin any one word which may give exactly this slight shade of meaning, and no more: paraphrased, the sense might be (but imperfectly and clumsily) thus represented: in their ignorance of Him<\/strong> (not only rejected His salvation, but) by judging Him, fulfilled the voices of the prophets<\/strong> , &c.<\/p>\n Act 13:27<\/span> . Both A. and R.V. take as governing and . But may be not copulative but intensive not only did they not recognise the Christ, but even condemned Him to death; so Rendall. Meyer rendered = “also,” and makes the direct object of . Wendt renders as A. and R.V., see critical notes. , cf.<\/em> Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I.<\/strong> <\/em><\/strong>Its ground.<\/p>\n
II. <\/strong>Its inexcusableness.<\/p>\n
III. <\/strong>Its frustration.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n