Acts 13:24

2. Jesus grounded upon John the Baptist, Act_13:24, Act_13:25.

We do not suppose that even here, in distant Pisidian Antioch, the name of Jesus was wholly unknown. And John the Baptist, whom all the people of Palestine held to be a prophet, was a familiarly known and revered authority.

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

Act 13:24. Πρὸ προσώπου τῆς εἰσόδου αὐτοῦ, before the presence [face] of His entry [His coming among us]) L. de Dieu observes the remarkable emphasis expressed on account of the nearness of the Messiah, already then present. With this comp. Num 19:4, ἀπέναντι τοῦ προσώπου τῆς σκηνῆς τοῦ μαρτυρίου, before the presence of the tabernacle of witness.

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

Act 13:24 . προκηρύξ . not in LXX or Apocrypha, but in classical Greek, cf. also Josephus, Ant. , x., 5, 1, and also in Plut., Polyb. πρὸ προσώπου τῆς εἰσόδου : “before the face of his entering in,” R.V. margin, cf. Luk 1:76 ; here used temporally, really a Hebraistic pleonasm, cf. Mal 3:1 , an expression used as still under the influence of that passage, Simcox, Language of the N. T. , p. 154, and also Dalman, Die Worte Jesu , p. 23. εἰσόδου : the entry of Jesus upon His public Messianic ministry, a word which may also have been suggested by Mal 3:2 , LXX.

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

John as an Herald, did not show Christ’s coming afar off as the other Prophets did, but hard at hand, and entered on his journey.

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

Verse 24. John - preached - the baptism of repentance] On the nature and effects of John's preaching, See Clarke on Mt 3:1, &c., and Lu 3:10-15.

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

24. We know what office John had, to wit, to prepare the way of the Lord. Therefore Paul bringeth in his testimony, that he may prove to the Jews that he preached no false Christ, but the true Christ of God, whom that most famous forerunner had before commended; not that man’s testimony is sufficient to prove so weighty a matter; but there was another respect to be had to John whom all men almost did think to be a prophet of God. Therefore hence cometh the authority of the testimony, that a crier sent from heaven, and no private man, speaketh of Christ. And Paul reciteth two things summarily concerning John, that he taught the baptism of repentance before Christ’s coming. Secondly, that casting from him of his own accord the title and honor of the Messiah, he submitted himself to Christ.

The baptism of repentance. Baptism brought in contrary to the rite and custom of the law was a token of great alteration. For it was unlawful to renew anything before Christ’s coming. The Jews had indeed in the law their baptisms or washings, which were also exercises of repentance, but John was the author of new and strange baptism, or rather the minister, who put them in hope of the restoring long looked-for and desired. When he calleth it the baptism of repentance he doth not exclude remission of sins, but he speaketh according to the circumstance of the place, because this baptism was a preparation unto the faith of Christ. And we must note the phrase, that he preached baptism. Whereby we are taught that the sacraments are then rightly administered, when doctrine is joined with the visible figure; for the mouth of the baptizer must not be dumb, because the sign is vain without doctrine.

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.

(24) The baptism of repentance.—See Notes on Mat_3:1-12.

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

24. the baptism of repentance] Cp. Mar_1:4.

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.

Men and brethren, children of the stock of Abraham,.... This address is made to them in the synagogue, who were Jews by birth, and in a form very grateful and pleasing; he calls them "men", perhaps not only from the common nature of mankind in them, but because they took this name peculiarly to themselves, and denied it to the nations of the world; and which they gather from Eze 34:31 and he styles them "brethren", because they were his countrymen; and "children of the stock of Abraham", with respect to their lineage and descent, and of which they gloried:

and whosoever among you feareth God; these were the proselytes among them; See Gill on Act 13:16.

to you is the word of this salvation sent; meaning either the Lord Jesus Christ himself, the essential and eternal "Logos", or word of God, and whom the Syriac and Ethiopic versions here style, "the word of life", as in Jo1 1:1 who is the author of salvation, and who was in the first place sent unto the Jews; or rather the Gospel, which gives an account of the author of spiritual and eternal salvation, of his person, and of his manner of obtaining it, and of the nature of salvation, and who the persons are to whom it belongs. The Gospel is not a proposal of terms, by complying with which men may be saved, as faith, repentance, and good works, which are not terms of salvation, but either blessings, parts or fruits of it; but it is a declaration of salvation itself, as being a thing done by Christ; it declares him to be the alone able, willing, and all sufficient Saviour, and the salvation he has wrought out to be a great one, complete, spiritual, and everlasting; and that those that believe in him shall be saved with it. It is the word preaching salvation by him, showing, that he has wrought out an everlasting righteousness for the justification of his people; hence it is sometimes called the word of righteousness; and that he has made peace and reconciliation by the blood of his cross, for which reason it is styled the word of reconciliation; and that eternal life is in him, and by him, and therefore it is called the word of life: for the salvation it publishes includes all the blessings of grace, and everlasting glory, and happiness; it is the means of applying the salvation it declares; the Spirit of God comes by it, who, whilst it is preaching, falls upon, and conveys himself into the hearts of men: regeneration is ascribed to the word of truth; faith comes by hearing; and sanctification is promoted and increased by it, as an instrument; and after men believe in it, they are sealed with the Holy Spirit of promise; all which shows what a wonderful blessing the Gospel is: and this was now sent not to the Jews only, though to them in the first place, but to the Gentiles also; the Alexandrian copy, in the two last clauses, instead of "you", reads "us".

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

24 When John had first preached before his coming the baptism of repentance to all the people of Israel.

Ver. 24. The baptism of repentance] {See Trapp no "Luk 3:3"}

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.

When John had first preached ... - After John had preached and prepared the way, Mat. 3:

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

He then brings the testimony, which John the Baptist gave of Jesus, as it is likely many of them had heard of John, and of the great esteem that all the people had of his virtue and sanctity. He tells them that salvation was offered and sent them by Jesus, against whom the chief of the Jews at Jerusalem obtained of Pilate a sentence, that he should be crucified; but that God raised him up from the dead the third day. And we, says he, publish to you this promise, the Messias, promised to our forefathers.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

John the Baptist did not speak of Christ’s coming, as the other apostles had done, as of a thing a great way off, or at a distance of time; but he spake of it as of a present matter, before his and their faces, and in their view;

Behold the Lamb of God! Joh 1:29,36.

The baptism of repentance; so it is called, Mat 3:2,8; Mr 1:4; Luk 3:3; repentance being a due qualification for such as hope to receive the mercies of God in Christ unto life eternal.

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

His coming (thv eijsodou); his entrance upon his ministry, with reference to the oJdov (the way) of Isa_40:3 and Mal_3:1 (for the use of dadoes, see 1Th_1:9; 2Th_2:1)

Vers. 24, 25. John Baptist"s relations with Christ.

These verses are part of an address which should have peculiar interest for us, seeing it is the first recorded speech of St. Paul the missionary, and gives us intimation of the points which were prominently before his mind as the themes of his ministry. It is singular to find St. Paul from this time more prominent than the eider man, Barnabas. It may be an example of the commonly observed fact that, sooner or later, the man of power and adaptation comes to the front place. St. Paul"s power as a speaker is shown in this address. He was not a rhetorician, and was only in the higher sense eloquent. He was too intense to be careful of mere form, and his speech was always liable to sudden breaks and halts, through the rapidity with which new thoughts were suggested and side issues forced into consideration. His power lay in the intensity of his convictions, which gave a dogmatic and convincing force to the expression of his views; and in his strong sympathy with his audience, which made him quick to adapt himself to them, and so to press home his thought. In this address we may notice:

1. His characteristic attitude, standing up and beckoning with the hand. (Act_17:22 Act_21:40 Act_23:1 Act_26:1)

1. His conciliatory introductions: he always strives first to be sure of a common platform with his audience.

2. His skill in dealing with the early histories; which served his purposes in two ways

(1) by securing the attention of his Jewish audiences, which are to this day always pleased with reviews of the national history; and

(2) by bringing out the preparatory character of the earlier dispensation, and fitting his gospel message to it as a completion.

1. His firm handling of the facts connected with the mission of Jesus of Nazareth: his innocence; his death as a victim of ecclesiastical enmity; his resurrection.

2. His simple offer of pardon and life in the name of the glorified, living Savior. It is not conceivable that the gospel, in its very essence, can be more succinctly expressed than it has been by the Apostle Paul, in his missionary speeches (see especially here vers. 26, 32, 38, 39).

3. His force of passionate pleading and application of the truth to individuals, as shown in vers. 40, 41. It is to be noted that St. Paul always makes his appeal to both the intelligence and the heart, and the verses now before us for consideration show how he offered proofs of his statements which were well within the comprehension of his audience. A sentiment prevailed generally among the Jewish race concerning John the Baptist. St. Paul takes advantage of it, and shows how John gave his indirect and direct witness to the Messiahship of Jesus of Nazareth. It may be true that John"s testimony to Jesus was of more value to a Jewish than to a Christian audience, but we question whether sufficient has ever yet been made of it as one of our best evidences to the truth of Christianity. Three things require careful study and efficient illustration.

I JOHN"S PROPHET-CHARACTER. In fixing attention on John the Baptizer, men have lost sight of his more important relations as John the Prophet. "All men counted John as a prophet," the last of the line of men whom God was pleased to raise up, for a time, as the expounders to men of his will the voices that spoke to men his message. It was the very essence of the prophet that he had a message from God to deliver, and a right to arrest men and compel them to listen to it. John"s message was his mission, and his baptizing rite was but an accident or mode of expressing and sealing his message. We should ask What did John say to men in the Name of God? not, What rite did John perform?

II JOHN"S PREPARATORY WORK. This St. Paul dwells on. John never assumed that he had a message complete in itself, or that what he demanded was all, or even, the greatest thing, men needed. He was a herald, but his heralding assumed the close approach of the King. He was a mender of ways, but only to get ready for the royal progress. He demanded repentance, but only that men might be ready to receive the forgiveness and life which the King was coming to bestow. To stop with John is on the face of it absurd. There is no going on from John save to Christ.

III JOHN"S DIRECT TESTIMONY. There should have been no need for this. And yet it forms a most valuable link, especially to Jews. John witnessed plainly that he had prepared the way for Jesus of Nazareth, that he was the Lamb of God to take away sins, and that God had given to him visible and audible testimony that Jesus was the expected Messiah and Savior. Accept John as prophet, we must accept Jesus as Messiah. R.T.

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

John having first preached - He mentions this, 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 of in foreign countries, at least as remote as Pisidia.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

24, 25. When John had first preached. John, who preached before the Savior's coming, is named because he was well known to the Jews, and most of them regarded him a prophet. See Matt. 3:1–12 and John 5:32–35.

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.

24. πρὸ προσώπου is only the rendering of the Hebrew לפני = at the face of, and means no more than πρό, and the A.V. has rightly rendered it only by before.

βάπτισμα μετανοίας, the baptism of repentance, i.e. baptism which was to be an outward sign of an inner change of life and mind. Cf. Mar 1:4.

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.

24. εἰσόδου] referring to ἤγαγεν above—his coming forward publicly.

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

Before his coming [προ προσωπου της εισοδου αυτου] . Lit., before the face of his entrance. A Hebrew form of expression.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.