Acts 13:23

Act 13:23-25. Of this man’s seed — From that rod out of the stem of Jesse, that branch out of his roots; hath God, according to his promise, (Isa 9:6-7; Isa 11:1; Jer 23:5-6,) raised unto Israel a Saviour, Jesus — So long foretold in the sacred oracles. When John had first preached, before his coming — Greek, προ προσωπου της εισοδου, to introduce his appearance: (so Doddridge:) the baptism of repentance — Even that baptism which, in token of their repentance, they were commanded by God to receive. Of John’s preaching, see the notes on Mat 3:1, &c.; Luk 3:7-17. He mentions the preaching of John in this incidental manner as a thing already known to them. And so, doubtless, it was: for it gave so loud an alarm to the whole Jewish nation, as could not but be heard in foreign countries, at least as remote as Pisidia. As John fulfilled his course — His work was quickly finished, and, therefore, might well be termed, a course, or race: he said, Who think ye that I am? I am not he — I am not the person whom you suppose me to be, that is, the Messiah. See the notes on Joh 1:20; Joh 1:27.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

13:23-25 Paul here moved to the theme of his message: Jesus, one of David’s descendants, was God’s promised Savior of Israel. The Messiah’s way had been prepared by John the Baptist, who insisted that Israel needed to repent . . . and turn to God and be baptized. John was a humble servant who simply cleared the ground for the one whose coming he announced.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 13:23. Κατʼ ἐπαγγελίαν, according to His promise) 2Sa 7:12, “When thy days be fulfilled—I will set up thy seed after thee—and I will establish his kingdom.” The mention of the promise gives a handle for faith in relation to these hearers.—ἤγαγε, hath brought) So the best MSS.[76] Many have ἤγειρε, which evidently comes from Act 13:22. But הביא is rendered by the LXX. ἄγειν, in Isa 48:15, “I have brought Him, and He shall make His way prosperous;” Dan 9:24, “To bring in everlasting righteousness.” Especially let the passage, Zec 3:8, be well weighed, “Behold I bring forth, ἌΓΩ (I bring to you), My servant the Day-spring” (or else the Branch).—ΣΩΤῆΡΑ, a Saviour) So σωτηρίας, of salvation, Act 13:26. He alludes to the signification of the name Jesus, which is expressed also in Act 13:32.

[76] ABEe Vulg. Memph. read ἤγαγε. CDd and Rec. Text have ἤγειρε.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_13:23-25. Paul now proceeds to his main point, the announcement of the Messiah, the Son of David, as having appeared in Jesus (Act_13:23), whom John already preached before His coming (Act_13:24-25).

τούτου] with great emphasis, placed first and standing apart.

κατʼ ἐπαγγελίαν] according to promise, an essential element for the awakening of faith. Comp. Act_13:32.

ἤγαγε τῷ Ἰσραὴλ … Ἰσραήλ] He brought (Zec_3:8) to the Israelites Jesus as deliverer (Messiah), John having previously preached before His coming a baptism of repentance (baptism obliging to change of mind) to all the people of Israel.

πρὸ προσώπου] לִפְנֵי, i.e. ante, and that in a temporal sense (Gesenius, Thes. II. p. 1111). With τῆς εἰσόδου, according to the context, is meant the official (Messianic) emergence among the people. The Fathers strangely and erroneously refer it to the incarnation. See Suicer, Thes. I. p. 1042.

ὡς δὲ ἐπλήρου ὁ Ἰωάνν. τ. δρόμον] but when John fulfilled, was in the act of fulfilling (imperfect; see Bernhardy, p. 373), the course (without figure: the official work incumbent on him; comp. Act_20:24; 2Ti_4:7; Gal_2:2). Paul considers Johns definite pointing to the ἐρχόμενος as that with which the course of the Baptist approached its termination; the δρόμος of the forerunner was actually concluded as regards its idea and purpose, when Jesus Himself publicly appeared.

τίνα με ὑπον. εἶναι;] is, with Erasmus, Castalio, Calvin, Beza, and many others, to be taken as a question; not, with Luther, Grotius, Kuinoel, Lachmann, Buttmann, as a relative clause: quem me esse putatis, non sum, which, indeed, is linguistically justifiable (Mat_10:19, al.; Winer, p. 159 [E. T. 210]; Buttmann, neut. Gr. p. 216 [E. T. 251], but detracts from the liveliness of the speech. Comp. Jam_3:15.

οὐκ εἰμὶ ἐγώ] namely, the Messiah (Joh_1:20), as self-evidently the expected Person, who was vividly before the mind of John and of his hearers. Comp. Mar_13:6; Luk_21:8; Joh_13:19.

On Act_13:25 generally, comp. Luk_3:15 f.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 13:23 . κατʼ ἐπαγγελίαν : phrase only found in Gal 3:29 , 2Ti 1:1 : the Messianic promises generally, or more specifically 2Sa 7:12 , Psa 132:11 , Isa 11:1 ; Isa 11:10 , Jer 23:5-6 , Zec 3:8 . In the last prophecy the LXX read the verb ἄγω which is found in the verse before us, see critical notes. Ἰησοῦν : emphatic at the end of the clause, as τούτου at the beginning of the verse.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He proveth by the witness of John, that Jesus is that Savior which should come of David.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Of this man's seed hath God, according to . . . promise, raised unto Israel a Saviour, Jesus--The emphasis on this statement lies: (1) in the seed from which Christ sprang--David's--and the promise to that effect, which was thus fulfilled; (2) on the character in which this promised Christ was given of God--"a SAVIOUR." His personal name "JESUS" is emphatically added, as designed to express that very character. (See on Mat 1:21).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 23. Of this man's seed hath God - raised - a Saviour] That Jesus Christ came in a direct and indisputable line from David, according to both promise and prophecy, may be seen in the notes on Mt 1:1, c., and particularly in the notes at the end of Luke 3. And that the Messiah was promised to come from the family of David, see Isa 11:1-2, and Jer 23:5-6.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

23. According to promise. This clause doth also prove that which I have already said elsewhere, that in sending Christ, the Lord had respect only unto his own faithfulness and goodness; for he sent him because he had promised so to do. And as the promise doth testify that salvation was free, so it doth also purchase no small credit to the gospel; because it appeareth by this that Christ came not at a sudden, of whom there was never anything spoken; but that he who was promised from the beginning was now given in his time. But the promises which Luke here toucheth by the way are famous and well known. And they were so common among the Jews, that they called Christ commonly by no other name but the Son of David, (Matthew 22:42; Matthew 15:22.) He saith that Jesus was raised up to Israel; because, though salvation belong to the whole world, yet was he first a minister of circumcision to fulfill the promises made to the fathers, (Romans 15:8.) He translated the Hebrew name Jesus into σωτηρ in Greek. So that he uttered one thing twice, and yet here is no superfluous repetition; because he meant to declare that Christ is indeed and doth perform that which the name given him by God, by the voice of the angel, doth import.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(23) Raised unto Israel a Saviour, Jesus.—It is, of course, probable that the names of Jesus and of John were not utterly unknown, even in those remote regions of Pisidia. No Jew could have gone up to keep a feast at Jerusalem for some years past without having heard something of the one or of the other. St. Paul’s tone is clearly that of one who assumes that their story is already vaguely known, and who comes to offer knowledge of greater clearness.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

23. Of this man’s seed hath God according to his promise raised unto Israel a Saviour, Jesus] The word “his” has no place in the Greek text, and the oldest MSS. for “raised” read “brought.”

The promise alluded to here is preserved for us in Psa_132:11, “Of the fruit of thy body will I set upon thy seat,” and in many other similar declarations in the prophets. Cp. Zec_3:8-9.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And as John fulfilled his course,.... Or race, the work of the ministry he was called to; as he was preaching and baptizing, which were the race set before him to run, and in which he ran well; he made full proof of his ministry. The life of every Christian is a race, and especially of a minister of the Gospel, and which requires strength, courage, agility, patience, and perseverance; this world is the place in which they run; and this is only the running time; in heaven they will sit down on the throne with Christ; the way in which they run, is the way of their duty, the way of God's commandments; the mark they have in view, which they keep their eye on, and to which they direct their course, is Christ; and glory is the incorruptible crown they run for, and which, when they have finished their course, will be given them by the chief shepherd and righteous judge; see Ti2 4:7 and this is to be understood, not of the end of John's race, or ministry, but rather of the beginning of it; for it was then, he said,

whom think ye that I am? I am not he; that is the Messiah. The apostle seems to refer to Joh 1:19 when the Jews asked him who he was, and he freely declared he was not the Christ; there the question is put by them to him, here by him to them; doubtless the questions were put by both; however the sense is the same, that he was not the Messiah, but he bore testimony to him that was:

but behold there cometh one after me; meaning Jesus, who was the Messiah, and who when John spoke these words, was coming after him from Galilee to Jordan to be baptized by him, and who in a little while after that came forth in the public ministry of the word: John was to come forth first, and then Jesus after him, because he was the harbinger of the Messiah, whose coming he was to proclaim and prepare men for, and whose person he was to point out; for though he is said to be after him, he was not in any sense inferior to him: John was born into the world before Christ, as man, was born, yet he as the eternal Son of God was before John, was from the beginning, even from eternity; John entered on the office of his ministry before him, but Christ was not below him; as not in the dignity of his person, so neither in the nature and excellency of his office; and John takes care to secure the honour and glory of Christ, and to prevent any low opinion that might be entertained of him from what he had said, by adding,

whose shoes of his feet I am not worthy to loose; suggesting hereby, that he was unworthy to be his servant, to perform the meanest part of service for him that could be thought of; so far was he from assuming any preference to him on account of his being before him, as his forerunner; see Mat 3:11. See Gill on Mat 3:11. See Gill on Joh 1:27.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

23 Of this man’s seed hath God according to his promise raised unto Israel a Saviour, Jesus:

Ver. 23. A Saviour, Jesus] The Greek word here rendered Saviour is so emphatic, that other tongues can hardly find a fit word to express it, as Cicero noteth. Sotera inscriptum vidi Syracusis. Hoc quantum est? Ita magnum ut Latino nno verbo exprimi non possit.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Of this man’s seed - Of his posterity.

According to his promise - See the notes on Act 2:30.

Raised unto Israel - See the notes on Act 2:30.

A Saviour, Jesus - See the notes on Mat 1:21.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Christ was the Son of David, and so frequently called, Mat 1:1; Luk 18:38,39, with reference unto the promise made, Isa 11:1, spoken of, Act 2:30; Rom 1:3.

Raised unto Israel a Saviour; because he lived amongst the Jews, and salvation was first offered unto them by him, as Act 13:46.

Jesus; our Saviour’s name is added to show that he truly was according to his name, and what he was said to be, as Mat 1:21.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

23. Of this man’s seed—In this verse, which may have been uttered before the Gospels were written, it is remarkable that Paul gives his attestation beforehand to the truth of the genealogies which trace the time of Jesus up to the royal David, thus making Jesus a human prince and legal heir to the throne of Palestine.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Promise for his promise, A.V.; brought for raised, A.V. and T.R.. (comp. Isa_48:15; Heb_1:6) This verse leads to the great announcement which Paul had to make of the next great step in God"s dealings with Israel, for which the proceding ones of the redemption from Egyptian bondage, and the kingdom of David, were preparatory, viz. the actual coming of the Son of David, the Messiah, to save his people Israel.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Saviour

(See Scofield "Rom 1:16").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The promise of the Messiah:

v. 23. Of this man’s seed hath God according to His promise raised unto Israel a Savior, Jesus;

v. 24. when John had first preached before His coming the baptism of repentance to all the people of Israel

v. 25. And as John fulfilled his course, he said, Whom think ye that I am? I am not He. But, behold, there cometh One after me whose shoes of His feet I am not worthy to loose.

With the mention of David, the great hero of Jewish history, Paul had opened the way to his main theme, the promise, the appearance, and the work of David’s promised Son. It was no longer necessary for the Jews or for any other nation in the world to look forward to the Messiah’s coming, since God had, according to His promise 2Sa 7:12, brought to Israel, out of the offspring of David, Jesus, the Savior. And this event had received further confirmation by the fact that John, in preparation for His coming, before the face of His entering in, had preached a baptism of repentance to the entire people of Israel. John’s was also a baptism of repentance; by coming to the baptism of John, the sinner made a public acknowledgment of the fact that he was a sinner, and that he sought remission of sins by the water of Baptism. And as John was fulfilling his course, near the end of his career as preacher of repentance, he had publicly testified in favor of Christ: Whom do you suppose me to be? I am not He; but He comes after me whose sandals I am not worthy to bear, Mat 3:11; Mar 1:7; Luk 3:16; Joh 1:19-27.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

23-25. John the Baptist, the greatest of the prophets, disclaimed the Messiahship and testified to the Christhood of Jesus.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

See notes one verse 17

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

23. Of this man's seed, … according to his promise. For the promise of a Savior of David's seed, see 2 Sam. 7:12; Isa. 11:1; Zech. 3:8; 6:12.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

The quotation here is from the Gospels.

From this man's descendants

"From David's descendants." This is placed at the beginning of the sentence to emphasize that the savior had to be one of David's descendants. (See: Acts 13:22)

brought to Israel

This refers to the people of Israel. AT: "gave to the people of Israel" (See: Metonymy)

as he promised to do

"just as God promised he would do"

the baptism of repentance

You can translate the word "repentance" as the verb "repent." AT: "the baptism to repent" or "the baptism that people requested when they wanted to repent for their sin" (See: Abstract Nouns)

Who do you think I am?

John asked this question to compel the people to think about who he was. AT: "Think about who I am" (See: Rhetorical Question)

I am not the one

John was referring to the Messiah, whom they were expecting to come. AT: "I am not the Messiah" (See: Assumed Knowledge and Implicit Information)

But listen

This emphasizes the importance of what he will say next.

one is coming after me

This also refers to the Messiah. AT: "The Messiah will soon come" (See: Assumed Knowledge and Implicit Information)

the shoes of whose feet I am not worthy to untie

"I am not worthy even to untie his shoes." The Messiah is so much greater than John that he did not even feel worthy do the lowest job for him.

translationWords

descend

Israel

Savior

Jesus

John (the Baptist)

baptize

repent

works

worthy

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

23. τούτου ὁ θεὸς … κατ’ ἐπαγγελίαν ἤγαγεν … Ἰησοῦν, from this man’s seed hath God according to promise brought unto Israel a Saviour Jesus. The promise alluded to here is preserved for us in Psa 132:11 ‘Of the fruit of thy body will I set upon thy seat,’ and in many other similar declarations in the prophets. Cf. Zec 3:8-9.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

23. κατʼ ἐπαγγ. ἤγαγεν] viz. the promise in ref. Zech. (LXX), where the very word ἄγω is used; not however excluding the many other promises to the same effect.

The reading σωτηρίαν has probably arisen from the contracted way of writing Ἰησοῦν, thus: σωτηραῑν; and then from ver. 26 σωτηρίαν was adopted.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.