32<\/strong>. And we declare unto you glad tidings<\/em> ] While the first companions of Jesus are His witnesses, we are His Evangelists, the bringers of good news.<\/p>\n how that the promise<\/em>, &c.] Better, “of the promise,” making this the direct object of the preceding verb.<\/p>\n And we – <\/B>We who are here present. Paul and Barnabas.<\/P> Declare unto you glad tidings – <\/B>We preach the gospel the good news. To a Jew, nothing could be more grateful intelligence than that the Messiah had come; to a sinner convinced of his sins nothing can be more cheering than to hear of a Saviour.<\/P> The promise … – <\/B>The promise here refers to all that had been spoken in the Old Testament respecting the advent, sufferings, death, and resurrection of Christ.<\/P><\/p>\n Act 13:32-34<\/span><\/p>\n And we declare unto you glad tidings, how that the promise God hath fulfilled.<\/em><\/p>\n<\/p>\n The glad tidings<\/strong><\/p>\n 1. <\/strong>It is news. Man did not know it–could not find it, or invent it. Not the least proof that the gospel comes from heaven is that it is beyond the intellect and contrary to the temper of man.<\/p>\n 2. <\/strong>It is good news. All the attributes of goodness are in it. Mercy and truth have met together, righteousness and peace have kissed each other.<\/p>\n 3. <\/strong>It is good news about a Person, and that Person the Son of God–the adequate revelation of the Father–and Son of Man–the typical manifestation of humanity. The Person also the atonement for the worlds guilt, and its Deliverer from condemnation and death.<\/p>\n 1. <\/strong>To the sad heart. They come to the wakened mind, to the alarmed conscience, to the despairing spirit. What glad tidings to know that the burden of guilt has been borne and the punishment of sin endured by Christ!<\/p>\n 2. <\/strong>To a sad world, whose disappointment, sorrow, and tears makes it a very Marah, which nothing can sweeten but the Cross.<\/p>\n Gods promises fulfilled<\/strong><\/p>\n God is always true to what He promises to do. He will fulfil every word of what He has promised; yet how few take Him at His word! When I was a young man I was clerk in the establishment of a man in Chicago, whom I observed frequently occupied sorting and marking bills. He explained to me what he had been doing; on some notes he had marked B, on some D, and on others G; those marked B he told me were bad, those marked D meant they were doubtful, and those with G on them meant they were good. And, said he you must treat all of them accordingly. And thus people endorse Gods promises, by marking some as bad, and others as doubtful; whereas we ought to take all of them as good, for He has never once broken His word, and all that He says He will do will be done in the fulness of time. (D. L. Moody.<\/em>)<\/p>\n<\/p>\n The resurrection of Christ glad tidings<\/strong><\/p>\n He speaks of Christs resurrection–<\/p>\n . We must not, however, suppose this to be an uninteresting fact; for the apostle further speaks of it–<\/p>\n 1. <\/strong>The virtue of His sacrifice. Had He not risen, His death had been in vain (1Co 15:14<\/span>; 1Co 15:17-18<\/span>). But His resurrection clearly proved that He had satisfied the demands of law and justice.<\/p>\n 2. <\/strong>His sufficiency for our help. If He were still dead, it would be in vain to look to Him for help.<\/p>\n 3. <\/strong>The certainty of our own resurrection. Because He liveth, we may be sure that we shall live also (Joh 14:19<\/span>).<\/p>\n As a further improvement of this passage, permit me to observe–<\/p>\n 1. <\/strong>How deeply are we interested in the writings of the Old Testament! In them are promises of which we receive the accomplishment.<\/p>\n 2. <\/strong>What enemies are they to themselves who despise the ministry of the gospel!<\/p>\n 3. <\/strong>What a near relation subsists between believers in all ages! (Theological Sketch book.<\/em>)<\/p>\n<\/p>\n The resurrection of Christ the great promise<\/strong><\/p>\n 1. <\/strong>To Adam, as we read in Gen 3:1-24<\/span>. The whole four themes of revelation are contained in these words: the first coming of Christ in the flesh; her seed. His death; thou shalt bruise his heel. His resurrection, and the present state of the Church; I will put enmity between thee and the woman. His coming in glory, when He shall bruise the serpents head.<\/p>\n 2. <\/strong>To Abraham (Gen 22:1-24<\/span>; cf. <\/em>Heb 11:17-19<\/span>). Isaac was dead, in design; and on the third morning he was raised up. In this transaction Abraham saw the day of Christ, and rejoiced. This would also be a promise to Isaac.<\/p>\n 3. <\/strong>To Moses also. Let us examine some types.<\/p>\n (1)<\/strong> The manna represented Christ coming down from heaven, that the Church might feed on Him and live. We learn that a portion of manna was to be brought into the holy place, and there set before the testimony of the Lord. Which teaches us that He who came down from heaven was also to go up thither again, to appear in the presence of God for us.<\/p>\n (2)<\/strong> In Lev 14:1-57<\/span>, we read of the law of cleansing the leper. There was a bird killed, and a bird flying away. The living bird was to be sprinkled with the blood; the resurrection of Christ is available through the atonement, and the atonement through the resurrection.<\/p>\n (3)<\/strong> So in the history of the two goats. One was to be slain; over the other the priest was to confess all the sins and trespasses of the people, and to send him away into the wilderness. So it is not on Jesus crucified merely that our sins are laid, or they would be there still. But the glory of the gospel is this: He was delivered for our offences, and raised again for our justification.<\/p>\n (4)<\/strong> In Lev 23:1-44<\/span>, we read of the waving of the sheaf. Christ is raised from the dead, and is become the first fruits of them that slept. And as the first fruits were to be waved the morning after the Sabbath, which was the first day of the week, on which day Christ also rose.<\/p>\n 4. <\/strong>To David. The second Psalm is immediately connected with our text. On the morning of the resurrection, God owned His beloved Son: then He said, Thou art My Son; this day have I begotten Thee. Again, in Psa 16:1-11<\/span>, I have set the Lord always before me, etc. Then, again, in Psa 118:1-29<\/span>, The stone which the builders refused is become the head stone of the corner, etc. Which passage is also quoted by Peter, in Act 4:1-37<\/span>, when questioned as to the miracle performed on the impotent man.<\/p>\n 5. <\/strong>To the prophets. In the context there is one remarkable quotation, from Isa 55:3<\/span>. In that Christ is raised, never to die again; therefore He says, I will make an everlasting covenant with you, even the sure mercies of David.<\/p>\n 6. <\/strong>We are taught this promise also by the history of Jonah. As Jonah was three days and three nights in the whales belly, so shall the Son of Man be three days and three nights in the heart of the earth.<\/p>\n 1. <\/strong>It has caused the gospel to be preached. It would not have been preached had it not been for this event.<\/p>\n 2. <\/strong>It shows that the justice of God is fully satisfied, and sin fully expiated.<\/p>\n 3. <\/strong>It directs our minds to our great Intercessor. It is Christ that died; yea, rather, that is risen again; who has also appeared in the presence of God for us.<\/p>\n 4. <\/strong>It excites and maintains a lively hope. Blessed be the God and Father of our Lord Jesus Christ, etc.<\/p>\n 5. <\/strong>Through this hope it draws up the affections of the soul, and mortifies the deeds of the body. The man who believes that Christ has died and rose again, and whose life is hid with Christ in God, turns away with disgust from that which satisfies others.<\/p>\n 6. <\/strong>It is the ground of our expectation of His second coming. If He be not risen, He cannot come again; but He is risen, and He will come again. (H. McNeile, D. D.<\/em>)<\/p>\n<\/p>\n The sure mercies of David<\/strong>.<\/p>\n The words do not seem in themselves to have the nature of a Messianic prediction. To those, however, whose minds were full to overflowing with the writings of the prophets, they would be pregnant with meaning. What were the sure mercies of David (Isa 55:3<\/span>) but the everlasting covenant of mercy which was to find its fulfilment in One who should be a leader and commander to the people? We may well believe that the few words quoted recalled to St. Paul and to his hearers the whole of that wonderful chapter which opens with He, everyone that thirsteth, come ye to the waters. The Greek word for mercies is the same adjective as that translated holy in the next verse, holiness being identified with mercy, and so forms a connecting link with the prophecy cited in the next verse. (Dean Plumptre.<\/em>)<\/p>\n<\/p>\n Sure mercies<\/strong><\/p>\n Consider–<\/p>\n 1. <\/strong>The knowledge of God in Christ. God, who commanded the light to shine out of darkness, hath shined in our hearts, etc. Great is this mercy. By this alone we are delivered from idolatry. No man can worship the true God, except in Jesus Christ. The poor ignorant heathen is not the only idolater. The Deist, Rationalist, the man that flatters himself that above all men he is the farthest removed from idolatry, is nevertheless worshipping an idol, which he himself creates–the imagination of his own heart.<\/p>\n 2. <\/strong>Forgiveness of sin by Christ. The present completeness of this blessing is the distinguishing feature of true religion from all false religion whatever. And therefore the very outset, the very A B C of the gospel, is, By this Man is preached unto you the forgiveness of sins.<\/p>\n 3. <\/strong>Renewal of heart in Christ. Unto the perfection of mans happiness, association is indispensable. Man cannot live alone; fellowship with God there cannot be without holiness of heart, leading to sincere obedience. Here, then, is a great mercy–that the man to whom God has given the knowledge of Himself, and to whom He has proclaimed forgiveness of sins, shall also experience in himself such a renewal of his affections, that, instead of shrinking from God, he shall now find a congeniality, a sympathy, an association, and begin to find a happiness of companionship, without which no man can really be happy. These are some of the mercies spoken of in this text. And they are at the same time, as you may observe in the margin of your Bibles, holy or just things. They are holy–<\/p>\n (1)<\/strong> Or God would never have done them.<\/p>\n (2)<\/strong> As the purchase of the holy One.<\/p>\n (3)<\/strong> As procured according to law.<\/p>\n (4)<\/strong> In their results.<\/p>\n 1. <\/strong>They are infallibly sure to rest on all for whom they were designed.<\/p>\n 2. <\/strong>They are immutably sure to all on whom they rest. (H. McNeile, D. D.<\/em>)<\/p>\n Verse 32. We declare unto you glad tidings<\/B><\/I>] We proclaim that Gospel to you which is the fulfilment of the promise made unto the fathers.<\/P><\/p>\n Glad tidings; <\/B>or the gospel, which is nothing else but the glad tidings of our salvation from sin and hell. <\/P> The promise which was made unto the fathers; <\/B>this promise was frequently made and renewed to their ancestors, and typified by many deliverances, especially from Egypt and Babylon. <\/P> <\/p>\n And we declare unto you glad tidings<\/strong>,…. The whole of the Gospel, concerning the incarnation, obedience, sufferings, death, and resurrection of Christ, and the benefits arising from thence, as peace, pardon, righteousness, life, and salvation; all which are good news and glad tidings to sensible sinners; and which are declared and published by the ministers of the Gospel, according to the commission given them, as here by Paul and Barnabas:<\/p>\n how that the promise which was made unto the fathers<\/strong>; not barely and solely that which respects the resurrection of Christ, but the mission of him, the exhibition of him in human nature, his incarnation, his work and business he was to do, namely, to obtain salvation for his people; it chiefly regards the promise of his coming into the world to do the will of God, which promise was made to Abraham, Isaac, Jacob, and Judah, Ge 22:18<\/span>.<\/p>\n We bring you good tidings of the promise <\/B> ( <\/SPAN><\/span>). Two accusatives here (person and thing), old Greek did not use accusative of the person with this verb as in Acts 16:10<\/span>; Luke 3:18<\/span>. Note “we you” together. Here the heart of Paul’s message on this occasion. <\/P> <\/p>\n <\/strong><\/p>\n 1) “And we declare unto you glad tidings,”<\/strong> (kai hemeis humas euangelizometha) “And we declare or announce to you all the good tidings;” Recall this was addressed to the masses in the synagogue in Antioch at Pisidia, Act 13:14<\/span>. The “glad tidings” were those announced by angels at the birth of Jesus, Luk 2:11-12<\/span>. He had come, completed His redemption mission on earth, and returned to heaven. This is what brethren, living witnesses were then declaring in the Judean area, while Paul and Barnabas bare the same message to these brethren in Asia Minor.<\/p>\n 2) “How that the promise which was made unto the fathers,”<\/strong> (ten pros tous pateras epangelian genomenen) “That the promise which has come to the fathers,” especially from the days of Abraham, as well as back to Adam, Gen 3:15<\/span>; Gen 12:3<\/span>; Rom 4:13<\/span>; Gal 3:16<\/span>; Deu 18:15-18<\/span>; Act 10:43<\/span>. The promise was that the remission of sins would be made available to each and every responsible human being thru faith or personal trust in Him, Isa 45:22<\/span>; Isa 53:1-12<\/span>; Isa 55:6-7<\/span>.<\/p>\n 32. We preach to you glad tidings. He doth now challenge to himself the office and honor of an apostle, that he may be heard as a lawful minister of God. And he saith the sum of the embassage enjoined him is, that that is revealed and given in their time which was promised in times past. And in few words doth he comprehend many and great matters. First, he giveth them to understand that he bringeth in nothing which is new, or contrary to the law and prophets, but that he did reveal the fulfilling of that doctrine which they themselves did confess, and were persuaded to have been delivered by God. Whereupon it followeth that they cannot refuse that which he offereth them, but they shall break the covenant made with the fathers by God, so much as in them shall lie; secondly, he commandeth the faithfulness of God, because it doth now in very deed appear that there was nothing promised in times past unadvisedly or in vain; but he doth chiefly extol the greatness of the grace given at length in Christ. For we must note the comparison between them and the fathers, when he saith, that they had gotten that which was promised to the fathers. For the more liberally the grace of God is poured out upon them, the more filthy shall their unthankfulness be, if they shall despise or loathe that inestimable good thing. For what else were this, but to cast down at their feet a treasure even reached out to them, that they might take hold thereof, and so consequently laid in their lap, the hope whereof was reverently embraced by the fathers, when it was showed them afar off, and which they did foster (811) during their whole life. <\/p>\n But some man may ask this question concerning those who lived under the law, whether even they were not made partakers of the promises? I answer, that there is such a society of the same grace among us which doth not hinder the long distance. But this was Paul’s meaning, that their faith stood, as it were, in doubt until Christ appeared, in whom all the promises of God are yea and amen; as he teacheth, (2Co 1:19<\/span>.) Therefore we be the heirs of the same kingdom of heaven, and partakers of the same spiritual good things, which God bestoweth upon his children; also, God gave to them some taste of his love in this life, as we taste him now. But Christ, who is the substance of all good things and of eternal life, was only promised to them, but he is given to us; and they desired him, as being far off; we enjoy him, being present. <\/p>\n (811) “ Patienter foverint,” patiently foster. <\/p>\n 4<\/em>. Glad tidings! the promise fulfilled<\/em> , Act 13:32-37<\/em><\/span><\/em> .<\/p>\n <\/em><\/p>\n 32<\/strong>. <\/strong> Glad tidings<\/strong> The news which Paul brings is not a message of terror or destruction, but glad tidings of salvation, promise, remission of sins.<\/p>\n “And we bring you good tidings of the promise made to the fathers, that God has fulfilled the same to our children, in that he raised up Jesus, as also it is written in the second psalm, ‘You are my Son, this day have I begotten you.’ ”<\/p>\n So, he now tells them, he and his companions have come to them with Good News, the Good News of the promise made to their fathers, Good News now being fulfilled to them, the children of their fathers. For He has raised up (anastesas) Jesus, just as was written in the second Psalm, ‘You are My Son, this day have I begotten you’ (Psa 2:7<\/span>).<\/p>\n Some see ‘raised up Jesus’ here as referring to His being ‘raised up’ in His coming, and birth, and life, in contrast with Him ‘raising Him from the dead’ in Act 13:34<\/span>. Others, however, give the latter significance to both, for reference back to Act 13:30<\/span> demonstrates that we are in the context of the resurrection..<\/p>\n Paul is here using the second Psalm with its Messianic significance. This very quotation had been cited by God at Jesus’ baptism (Mar 1:11<\/span> and parallels) and at His transfiguration, when His Sonship was most clearly revealed (Mar 9:7<\/span> and parallels). This would support the idea therefore that ‘raised up’ refers to His being raised up in His birth and life. The idea of the quotation is then that, as revealed at His baptism and transfiguration God, he was the begotten of God.<\/p>\n But as the Scriptures had declared that He must suffer and die, so this Psalm was equally the declaration that, speaking of the Greater David, God must bring Him forth alive again as His own Son the Anointed One against whom Israel and the nations had brought threatenings and slaughter (compare Act 4:25-28<\/span>), raising Him up after what they had foully done to Him, just as the Psalm had made clear would happen. Thus it is also declaring the certainty of His resurrection. This ties in with the use of Psa 2:7<\/span> in Heb 1:5<\/span> where it connects back to His ‘being made better than the angels’ as a result of sitting down at ‘the right hand of the Majesty on high’, and in Heb 5:5<\/span> where it refers to when he was glorified as High Priest. In the end Jesus was ‘begotten’ by His Father in an eternal today, beginning when the plan of salvation was determined before time began, continuing at His birth, confirmed at His baptism and transfiguration, and openly declared at His resurrection and enthronement. Each step of the way God confirmed His ‘adoption’.<\/p>\n While it is true that in its original meaning the Psalm had pointed to God’s adoption of the sons of David as those whom He would adopt to rule in His name, it was always with the fact in mind that one day there would be an everlasting King Who would be so begotten by God. And this may be gleaned quite clearly from 2Sa 7:13<\/span>; 2Sa 7:16<\/span>. Thus in the end the seed of David was to be an everlasting King. And in the light of the revelation of the suffering and death of the greater David, the Psalm had now become a resurrection Psalm. How else could the suffering Servant ‘see His seed and prolong His days’ and ‘divide His portion with the great and divide the spoil with the strong’ (Isa 53:10<\/span>; Isa 53:12<\/span>)? Only because God had at His resurrection declared of Him, ‘You are My Son, this day have I begotten You’.<\/p>\n It should be noted again that this phrase has already been shown to apply to more than just one point in time. He was begotten of God at His birth (Joh 1:14<\/span>). The idea had been applied at His baptism (Mar 1:11<\/span>). It had been applied at His transfiguration (Mar 9:7<\/span>). In a sense God was constantly ‘begetting’ Him, that is, officially adopting Him for the next stage in His activity and declaring Him at each point to be His own Son. It clearly also occurred at His resurrection and enthronement when His ‘begetting’ as His King was most made apparent (Heb 1:5<\/span>). He was then the “first born from the dead” (Col 1:18<\/span>) and was declared to be the Son of God with power by the resurrection from the dead (Rom 1:4<\/span>). We must not freeze out the glory of such statements by pedantic analysis, tossing away the grain and leaving the husk.<\/p>\n Act 13:32-33<\/span><\/em><\/strong>. <\/strong>And we declare unto you glad tidings, <\/em><\/strong>&c.<\/strong> “And we ourselves, having seen the Lord Jesus since his resurrection, readily join in their testimony; and are come hither to proclaim to you the most joyful tidings that ever reached the ears of the sinful sons of men, viz. That God having in former ages made a gracious promise of the Messiah in whom all nations should be blessed, and having often repeated it to the patriarchs our pious ancestors, has now in his faithfulness actually accomplished it to us, their descendants, and the imitators of their faith; forasmuch as he has given the highest proof and demonstration of the divine and office-character of our Jesus, in that he raised him from the dead; and so shewed that he is the very person spoken of in the second psalm, where the eternal Father is broughtin as saying to the Messiah, Thou art my Son, this day have I begotten thee: <\/em>that is, Thou art my true and proper Son; I, in the unsuccessiveday of my eternity have, in an ineffable manner, begotten thee; and in the day of thy resurrection have I eminently manifested and declared it, and have further notified thee to be Lord and Heir of all, as the first-begotten and first born from the dead, whom I have raised to all the honours of thy kingdom. See Rev 1:5<\/span>. <\/span>Col 1:18<\/span>.” Bishop Pearson well observes, that it is with peculiar propriety and beauty that God is said to have begotten Christ on the day of his resurrection, <\/em>as he seemed then to be born out of the earth anew. <\/em>See Rom 1:4<\/span>. Mr. L’Enfant says, that the anointing day of kings is sometimes called their birth-day, <\/em>for which Heinsius has produced some authorities. <\/p>\n DISCOURSE: 1777 Act 13:32-33<\/span>. We declare unto you glad tidings, how that the promise which was made unto the fathers, 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<\/em>.<\/p>\n THE resurrection of Christ was the foundation whereon the whole edifice of our religion was built. To that Jesus himself directed his Disciples to look forward as the evidence of his Messiahship; and, after he had risen, he appeared to them repeatedly for the space of forty days, that they might be enabled to testify of it with the fullest assurance. A select number were chosen by him for the very purpose of bearing witness to this wonderful event: and because St. Paul had not enjoyed the same advantage as the other Apostles, he was favoured with a vision of his Lord long after his removal from the sight of all other mortals, in order that he, as well as the others, might be able to testify of it from ocular demonstration. I.<\/p>\n As an accomplishment of prophecy<\/p>\n The passage quoted by the Apostle is very properly applied to this subject We must not however suppose this to be an uninteresting fact: for the Apostle further speaks of it,<\/p>\n II.<\/p>\n As glad tidings to the soul<\/p>\n To the disconsolate Disciples the tidings of Christs resurrection were doubtless exceeding joyful. But they ought to be no less so to us, since that event ascertains,<\/p>\n 1.<\/p>\n The virtue of his sacrifice<\/p>\n [Had he not risen, his death had been in vain [Note: 1Co 15:14<\/span>; 1Co 15:17-18<\/span>.]. We could have had no evidence that our debt was discharged, if our Surety had not been liberated from the prison of the grave. But his resurrection clearly proved that he had satisfied the demands of law and justice, and it thereby affords us a ground of assured hope, and triumphant exultation [Note: Rom 4:25<\/span>; Rom 8:34<\/span>.].]<\/p>\n 2.<\/p>\n The sufficiency of his power<\/p>\n [If he were still dead, it would be in vain to look to him for help. But, when he has raised up himself [Note: Joh 10:17-18<\/span>.], and spoiled all the principalities and powers of hell [Note: Col 2:15<\/span>.], and been exalted on purpose that he might be a Prince and a Saviour, to give repentance to Israel and remission of sins [Note: Act 5:31<\/span>.], what may we not expect at his hands? Surely he is declared thereby to be the Son of God with power [Note: Rom 1:4<\/span>.], and to be able to save us to the uttermost [Note: 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>What they are. The origin of the gospel conception is connected with Jewish history. The people were often assailed by enemies, and in Jerusalem they waited with anxiety to learn the issue. By agreement, a messenger was to be sent, and especially when God crowned them with victory. And as the watchman lifted up his eyes, and the people saw the sight, they cried, How beautiful upon the mountains, etc. Hence, when the angel spoke on the plains of Bethlehem, he used words with which the shepherds were familiar. So when our Lord rose, He gave the disciples commandment to proclaim these glad tidings, to which Paul was obedient here. What, then, is the gospel?<\/p>\n
II. <\/strong>To whom they are sent. To you–i.e.<\/em>, everyone.<\/p>\n
III. <\/strong>With what end. To produce joy–pure, deep, everlasting. (J. Aldis.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>As an accomplishment of prophecy (cf. <\/em>Psa 118:22<\/span>, with Luk 20:17<\/span>)<\/p>\n
II. <\/strong>As glad tidings to the soul. To the disconsolate disciples the tidings of Christs resurrection were doubtless exceeding joyful. But they ought to be no less so to us, since that event ascertains–<\/p>\n
I. <\/strong>God promised to the patriarchs and prophets that He would raise Christ from the dead.<\/p>\n
II. <\/strong>He performed this promise. He did what He said. The day after the crucifixion of Christ the priests and Pharisees, who were His enemies, came to Pilate and said, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again, etc. On the day after the Sabbath there was a great earthquake; for the angel of the Lord came and rolled back the stone. What avails the vigilance of Roman soldiers against the angels of God! The Lord afterwards showed Himself alive, by many infallible proofs, to Mary, to two of His disciples on their way to Emmaus, to ten of His disciples when they were assembled with the door shut for fear of the Jews. To some of them at the sea of Tiberias, etc. But some will say, Were the disciples proper witnesses? In a court of justice, what are the requisites of a competent witness? He must have known the person of whom he speaks, so that he may know him again when he sees him. And also he must be trustworthy. Now the disciples were fully competent. They knew Christ. And that they knew themselves to be competent witnesses, and that they knew it was necessary that they should be so, is evident from the words of Peter (Act 1:21<\/span>). And they were trustworthy also. We know the nature of man too well not to know that he will say anything to gain favour. But what did they gain? Scourging, bonds, imprisonments, death.<\/p>\n
III. <\/strong>Therefore we declare unto you glad tidings. And how is the resurrection of Christ glad tidings? Because–<\/p>\n
I. <\/strong>What these mercies are.<\/p>\n
II. <\/strong>How these mercies are obtained. In answer to this inquiry, consult the prophecy in Isa 55:1-13<\/span>, the passage referred to by the apostle. Here is a threefold exhortation to hear: the first in connection with the satisfying of the soul–Hearken diligently, and eat what is good, and let your soul delight itself; the second in connection with coming to the Lord–Incline your ear and come unto Me; the third in connection with everlasting life thus given–Hear, and your soul shall live. Now, mark these: hearken–incline your ear–hear. They are all explained by that great truth which the apostle proclaims when he says, Faith cometh by hearing. We have all these mercies by faith, because we have Christ by faith, and in no other way. God has appointed this medium in order that the attainment might be manifestly of grace–not of study, not of time, not of hereditary descent, not of instruction by man. Now, see what is attained by the appointment of this medium. It is confidence. Faith is confidence; faith places God and man in their proper places–God in authority, man in dependence. Man fell through an attempt to be independent. Man is recovered through a willingness to be dependent. This is attained through the appointment of faith as the medium through which the blessings are conveyed; and faith comes by hearing–hearing the Word of God. Hence the importance of the ministry of the Word. You cannot have the Word proclaimed without a voice to proclaim it; you cannot have a voice without a man to raise it; you cannot have a man without sustenance and support.<\/p>\n
III. <\/strong>The description here given of these mercies. Sure.<\/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: 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: 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
THE RESURRECTION OF CHRIST GLAD TIDINGS<\/strong><\/p>\n
In the words before us he speaks of Christs resurrection,<\/p>\n
[The Psalms were in the Apostles days arranged in the same order as they now stand. And the scope of the second Psalm is to declare the triumph of Jesus over all his enemies by means of his resurrection from the grave, and of his consequent exaltation to the right hand of God. And he might well be said to be begotten in the day of his resurrection, because he was then formed anew, as it were, from the earth.]
It is confirmed also by many other passages that predict the same truth
[As it was fore-ordained by God, so it was foretold in a variety of ways. Sometimes it was exhibited in types [Note: Isaac, being put to death, as it were, by his own father, was received again from the dead in a figure, Heb 11:19<\/span>. Jonah was raised again on the third day from the belly of a fish, Mat 12:39-40<\/span>. The living bird that was let loose after having been dipped in the blood of the bird that had been slain, represented Jesus as ascending to heaven with his own blood, Lev 14:51<\/span>; Lev 14:53<\/span>. with Heb 9:12<\/span>.], and sometimes in prophecies [Note: ver. 34, 35. with Isa 55:3<\/span>. which certainly must include the resurrection of him that was to be the leader and commander; and Psa 16:10<\/span>. which is so largely commented upon by St. Peter, Act 2:25-31<\/span>.]. In one Scripture, not quoted indeed in this place, but cited no less than six times in the New Testament, this marvellous event was predicted in terms so plain that none could misunderstand it, who did not obstinately shut their eyes against the truth [Note: Psa 118:22<\/span>. with Luk 20:17<\/span>.].]<\/p>\n