Acts 13:32

Act_13:32-34

And we declare unto you glad tidings, how that the promise … God hath fulfilled.

The glad tidings

I. 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?

1. 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.

2. 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.

3. 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.

II. To whom they are sent. To you--i.e., everyone.

1. 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!

2. To a sad world, whose disappointment, sorrow, and tears makes it a very Marah, which nothing can sweeten but the Cross.

III. With what end. To produce joy--pure, deep, everlasting. (J. Aldis.)

Gods promises fulfilled

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.)

The resurrection of Christ glad tidings

He speaks of Christs resurrection--

I. As an accomplishment of prophecy (cf. Psa_118:22, with Luk_20:17)

. We must not, however, suppose this to be an uninteresting fact; for the apostle further speaks of it--

II. 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--

1. The virtue of His sacrifice. Had He not risen, His death had been in vain (1Co_15:14; 1Co_15:17-18). But His resurrection clearly proved that He had satisfied the demands of law and justice.

2. His sufficiency for our help. If He were still dead, it would be in vain to look to Him for help.

3. The certainty of our own resurrection. Because He liveth, we may be sure that we shall live also (Joh_14:19).

As a further improvement of this passage, permit me to observe--

1. How deeply are we interested in the writings of the Old Testament! In them are promises of which we receive the accomplishment.

2. What enemies are they to themselves who despise the ministry of the gospel!

3. What a near relation subsists between believers in all ages! (Theological Sketch book.)

The resurrection of Christ the great promise

I. God promised to the patriarchs and prophets that He would raise Christ from the dead.

1. To Adam, as we read in Gen_3:1-24. 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.

2. To Abraham (Gen_22:1-24; cf. Heb_11:17-19). 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.

3. To Moses also. Let us examine some types.

(1) 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.

(2) In Lev_14:1-57, 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.

(3) 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.

(4) In Lev_23:1-44, 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.

4. 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, I have set the Lord always before me, etc. Then, again, in Psa_118:1-29, 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, when questioned as to the miracle performed on the impotent man.

5. To the prophets. In the context there is one remarkable quotation, from Isa_55:3. 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.

6. 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.

II. 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). 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.

III. Therefore we declare unto you glad tidings. And how is the resurrection of Christ glad tidings? Because--

1. It has caused the gospel to be preached. It would not have been preached had it not been for this event.

2. It shows that the justice of God is fully satisfied, and sin fully expiated.

3. 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.

4. It excites and maintains a lively hope. Blessed be the God and Father of our Lord Jesus Christ, etc.

5. 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.

6. 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.)

The sure mercies of David.

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) 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.)

Sure mercies

Consider--

I. What these mercies are.

1. 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.

2. 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.

3. 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--

(1) Or God would never have done them.

(2) As the purchase of the holy One.

(3) As procured according to law.

(4) In their results.

II. How these mercies are obtained. In answer to this inquiry, consult the prophecy in Isa_55:1-13, 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.

III. The description here given of these mercies. Sure.

1. They are infallibly sure to rest on all for whom they were designed.

2. They are immutably sure to all on whom they rest. (H. McNeile, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 13:32-37. And we declare unto you glad tidings — Tidings which should be in a particular manner acceptable to the Jews; that the promise which was made unto the fathers — And was the hope and joy of their posterity through so many succeeding ages; God hath fulfilled unto us their children — Most signally and manifestly; in that he hath raised up Jesus again — From the dead, and thereby hath declared, in the most convincing manner, that he is indeed his Son, the Messiah; as it is also written in the second Psalm — By this it appears that the Psalms were then placed in the same order as they are now; and it is observable that this is the only quotation of the Old Testament so circumstantially made in the New. Thou art my Son, this day, &c. — It is true, he was the Son of God before his incarnation, yea, from eternity. See notes on Joh 1:1-5; Heb 1:2-12; Heb 7:3. The meaning, therefore, here is, I have this day declared thee to be my Son, as (Rom 1:4) Paul says, he was declared to be the Son of God with power, by the resurrection from the dead. And it is with peculiar propriety and beauty that God is said to have begotten him when he raised him from the dead, as Jesus seemed then to be born out of the earth anew. And to show that he raised him up, no more to return to corruption — That is, to die no more; he said, I will give you the sure mercies of David — The blessings promised to David in Christ, which are sure, certain, and firm to every true believer in him. Or, “mercies by the resurrection of him whom I have now set upon the throne of David, are made sure to you, and shall prove eternal as his life and reign.” The resurrection of Christ, therefore, is implied in the words: for without it those blessings could not have been given. Wherefore he saith also, (namely, Psa 16:10,) Thou shalt not suffer thy Holy One to see corruption — Words which, it is evident, must refer, not to the inspired writer himself, but to some other person; for David — By whom this Psalm was written; after he had served his own generation, by the will of God — Or, as the words may be rendered, had served the will of God in his generation; fell asleep — That is, died; and saw corruption — In the same manner as other human bodies do, when the soul is separated from them. Observe, reader, the character here given of David; he served the will of God, or, served his generation according to the will of God. This was his business here on earth: he lived for this purpose. What is thy business? Why art thou here? Thou who art yet in the world? Is it not that thou also mayest serve the will of God? Art thou serving it now? Doing all his will? O remember, only he that doth the will of God shall enter the kingdom of heaven, Mat 7:21.

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

4. Glad tidings! the promise fulfilled, Act_13:32-37.

32. Glad tidings—The news which Paul brings is not a message of terror or destruction, but glad tidings of salvation, promise, remission of sins.

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

Act 13:32. Τὴν) The sense is, εὐαγγελιζόμεθα, ὄτι τὴν πρὸς τοὺς πατέρας ἐπαγγελίαν ὁ Θεὸς ἐκπεπλήρωκε. Comp. ὄτι, ch. Act 16:3, “They all knew his father, that (ὄτι) he was a Greek,” for, “they all knew that his father was a Greek.”—ἐκπεπλήρωκε) A rare verb, nowhere else employed either in the Old or New Testament of a promise having been fulfilled,—ἀναστήσας Ἰησοῦν) in that He hath raised up Jesus, and has exhibited Him present before us. From this “raising up,” used absolutely (as in ch. Act 3:22), we are to distinguish the “raising up from the dead,” Act 13:34.[77] Both raisings are confirmed by the Old Testament.—[ἠμῖν, to us) in order that we may be able to be the first in our age to enjoy the fulfilment: ch. Act 3:26, “Unto you first, God having raised up his Son Jesus, sent Him to bless you.”—V. g.]

[77] This signification of the word ἀναστήσας is confirmed also by Ernesti, Bibl. th. T. iv., p. 477.—E. B.

But Engl. Vers. here understands it, raised up again.—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 13:32 . καὶ ἡμεῖς , cf. 1Co 15:11 , “whether it were I or they,” etc., “ut illi illis, sic nos vobis”. εὐαγγελ ., see above on p. 210, and Simcox, u. s. , pp. 78, 79. τὴν πρὸς τοὺς π . ἐπαγγελίαν γεν ., cf. Rom 15:8 , Act 26:6 .

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

Verse 32. We declare unto you glad tidings] We proclaim that Gospel to you which is the fulfilment of the promise made unto the fathers.

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

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 during their whole life.

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, (2 Corinthians 1:19, 20.) 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.

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.

32. And we declare unto you glad tidings] While the first companions of Jesus are His witnesses, we are His Evangelists, the bringers of good news.

how that the promise, &c.] Better, “of the promise,” making this the direct object of the preceding verb.

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.

Wherefore he saith also in another psalm,.... Psa 16:10 or "in another place", as the Syriac version supplies; or "in another section", as the Arabic version; or "elsewhere", as Beza's most ancient copy, the Vulgate Latin and Ethiopic versions, read:

thou shalt not suffer thine Holy One to see corruption; which cannot be understood of David: the term "Holy One", is not so applicable to him, who was a man subject to infirmities; at least not in such sense as to Christ, who was holy in his nature, and without sin in his life and conversation; besides, David was laid in his grave, and saw corruption, as the apostle afterwards proves: the former part of this passage is not cited, "thou wilt not leave my soul in hell"; which was not absolutely necessary to be mentioned, it being clearly implied in what is produced; for if he should not be suffered to see corruption, then he could not be left in the grave: moreover, the apostle cites that which he intended to reason upon, as he afterwards does, and by it makes it manifestly appear that the words do not belong to David, but the Messiah, and are a clear and pertinent proof of his resurrection from the dead. The Jew (p) objects to the apostle's version of these words, rendering by "corruption", whereas he says it signifies a "pit"; but it ought to be observed, that the word in its first proper, and literal sense, signifies "corruption"; and a pit or grave is only called by this name, because dead bodies, or carcasses, are therein corrupted; and instances may be given, wherein the word cannot be understood in another sense than in that of corruption, as in Lev 22:25. See Gill on Act 2:27.

(p) R. Isaac, Chizzuk Emuna, par. 2. c. 69. p. 456.

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

32 And we declare unto you glad tidings, how that the promise which was made unto the fathers,

Ver. 32. And we declare unto you glad tidings] Even the sum of all the good news in the world, and that which should swallow up all discontents. The old Church had επαγγελιαν, the promise only; but we now have ευαγγελιαν, the joyful tidings, good news from heaven.

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.

And we - We who are here present. Paul and Barnabas.

Declare unto you glad tidings - 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.

The promise ... - The promise here refers to all that had been spoken in the Old Testament respecting the advent, sufferings, death, and resurrection of Christ.

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

Glad tidings; or the gospel, which is nothing else but the glad tidings of our salvation from sin and hell.

The promise which was made unto the fathers; this promise was frequently made and renewed to their ancestors, and typified by many deliverances, especially from Egypt and Babylon.

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

Bring you good tidings of the promise made for declare unto you glad tidings how that the promise which was made, A.V.

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

See notes one verse 30

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.

General Information:

The second quotation here is from the prophet Isaiah.

So

This word marks an event that happened because of previous event. In this case, the previous event is God's raising Jesus from the dead.

our fathers

"our ancestors." Paul is still speaking to the Jews and Gentile converts in the synagogue at Antioch of Pisidia. These were the physical ancestors of the Jews, and the spiritual ancestors of the converts.

what God promised to our fathers he has fulfilled for us, their children

"God has fulfilled for us these promises that he made to our ancestors"

for us, their children

"for us, who are the children of our ancestors." Paul is still speaking to the Jews and Gentile converts in the synagogue at Antioch of Pisidia. These were the physical ancestors of the Jews, and the spiritual ancestors of the converts.

by raising up Jesus

Here to raise up is an idiom for causing someone who has died to become alive again. AT: "by making Jesus alive again" (See: Idiom)

As it is written in the second Psalm

"This is what was written in the second Psalm"

the second Psalm

"Psalm 2"

Son ... Father

These are important titles that describe the relationship between Jesus and God. (See: Translating Son and Father)

The fact that he raised him up from the dead so that his body would never decay, God has spoken in this way

"God spoke these words about his making Jesus alive again so that he would never die again"

from the dead

From among all those who have died. This expression describes all dead people together in the underworld. To come back from among them speaks of becoming alive again.

sure blessings

"certain blessings"

translationWords

good news

promise

ancestor

psalm

Son of God

holy

bless

David

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

32. καὶ ἡμεῖς ὑμᾶς εὐαγγελιζόμεθα, and we declare unto you glad tidings. While the companions of Jesus are to be His witnesses, we are His Evangelists, the bringers of the good news of His salvation.

τὴν … ἐπαγγελίαν …, of the promise which was made unto the fathers. Thus ἐπαγγελίαν becomes the direct object of the verb εὐαγγελιζόμεθα.

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.

32. ἡμεῖς ὑμᾶς] He and Barnabas were not of the number of the συναναβάντες, ver. 31, nor was their mission to the Jewish people. ‘They are at this moment witnessing to the people, we, preaching to you.’ Stier observes (Red. d. Apost. p. 367) how entirely Paul sinks himself, his history and commission from Christ, in the great object of his preaching.

ἀναστήσας] The meaning having raised Him from the dead is absolutely required by the context: both because the word is repeated with ἐκ νεκρῶν (ver. 34), and because the Apostle’s emphasis throughout the passage is on the Resurrection (ver. 30) as the final fulfilment (ἐκπεπλήρωκεν) of God’s promises regarding Jesus. This is maintained by Luther, Hammond, Le Clerc, Meyer, &c.: the other meaning, ‘having raised up,’ as in ch. 7:37, προφήτην ὑμῖν ἀναστήσει ὁ κύριος,—by Calvin, Beza, Calov., Wolf, Michaelis, Rosenm., Heinrichs, Kuinoel, Olsh., and by Mr. Humphry. Meyer well remarks, that this meaning would hardly in our passage have been thought of or defended, had it not been that the subjoined citation from Psa_2 has been thought necessarily to apply to our Lord’s mission upon earth.

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