Acts 17:3

Act 17:3. Διανοίγων καὶ παρατιθέμενος, opening up the truth and setting before them) Two steps in succession, as if one, having broken the outer shell (rind), were to both throw open and set in the midst the inner kernel. Faith is the key that opens. To this pair of words presently corresponds, ὅτι, καὶ ὅτι, that, and that. He discussed these two heads in order; 1. What were the characteristics predicated of the Messiah in the Old Testament: 2. that these were peculiarly found in Jesus. Comp. on Mat 16:21 (The Gospel may be divided into two parts; the first, Jesus is the Christ; the second, Christ must suffer, die, and rise again).—παθεῖν, suffer) even to death.—οὗτος, This) The subject: He, JESUS, whom I announce (preach) to you. The predicate is Christ.

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

Act 17:3 . διανοίγων , sc. , αὐτάς , a favourite word with St. Luke, cf. Luk 16:14 ; here, as in Luk 24:32 ; Luk 24:45 , he alone uses it of making plain to the understanding the meaning of the Scriptures, “opening their meaning”. καὶ παρατιθ . “and quoting to prove” (Ramsay), i.e. , bringing forward in proof passages of Scripture; so often amongst profane writers in a similar way, instances in Wetstein; lit [304] , the word means “to set forth,” and this was the older English meaning of allege; in middle voice, to set forth from oneself, to explain; to quote in one’s own favour, as evidence, or as authority, “Non other auctour allegge I,” Chaucer, Hours of Fame , 314. τὸν Χ . ἔδει παθεῖν : “that it behoved the Christ to suffer,” R.V., cf. Luk 24:25 ; Luk 24:46 ; now as ever “to the Jews a stumbling-block,” see above on p. 113, and cf. Act 26:23 ; so also in writing to the Thessalonian Church the Apostle insists on the same fundamental facts of Christian belief, 1Th 4:14 . καὶ ὅτι οὗτος κ . τ . λ .: “and that this Jesus whom, said he , I proclaim unto you is the Christ,” R.V. adds ὁ before Ἰ . The words said he are inserted because of the change of construction, cf. Act 1:4 , Act 23:22 , Luk 5:14 , specially frequent in Luke. On St. Paul’s preaching that “Jesus was the Christ,” and what it involved, see Witness of the Epistles , p. 307 ff.

[304] literal, literally.

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

Christ is therefore the Mediator, because he was crucified and rose again: much less is he to be rejected, because the cross is ignominious.

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

Opening and alleging that Christ must needs have suffered, &c.--His preaching, it seems, was chiefly expository, and designed to establish from the Old Testament Scriptures (1) that the predicted Messiah was to be a suffering and dying, and therefore a rising, Messiah; (2) that this Messiah was none other than Jesus of Nazareth.

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 3. Opening and alleging] παρατιθεμνος, Proving by citations. His method seems to have been this:

1st. He collected the scriptures that spoke of the Messiah.

2d. He applied these to Jesus Christ, showing that in him all these scriptures were fulfilled, and that he was the Saviour of whom they were in expectation. He showed also that the Christ, or Messiah, must needs suffer-that this was predicted, and was an essential mark of the true Messiah. By proving this point, he corrected their false notion of a triumphant Messiah, and thus removed the scandal of the cross.

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

3. Opening. In this place he describeth the sum and subject of the disputation, and he putteth down two members concerning Christ, that he must have died and risen again, and that the son of Mary which was crucified is Christ. When the question is concerning Christ, there come three things in question, Whether he be, who he is, and what he is. If Paul had had to deal with the Gentiles, he must have fet his beginning farther; because they had heard nothing concerning Christ; neither do profane men conceive that they need a Mediator. But this point was out of doubt among the Jews, to whom the Mediator was promised; wherefore Paul omitteth that as superfluous, which was received by common consent of all men. But because there was nothing more hard than to bring the Jews to confess that Jesus who was crucified was the Redeemer, therefore Paul beginneth with this, that it was meet that Christ should die, that he may remove the stumbling-block of the cross. And yet we must not think that he recited the bare history, but he taketh on undoubtedly principle, that the causes were showed why Christ must have suffered and rise again; to wit, because he preached of the ruin of mankind, of sin and of the punishment thereof, of the judgment of God, and of the eternal curse wherein we are all enwrapped. For even the Scripture calleth us hither, when it foretelleth the death of Christ. As Isaias saith not simply that Christ should die, but plainly expressing, because [that] we have all erred, and every one hath gone his own way, he assigneth the cause of his death, that God hath laid upon him all our iniquities; that the chastisement of our peace is upon him, that by his stripes we may be healed; that by making satisfaction for us, he hath purchased righteousness for us, (Isaiah 53:4-8.) So doth Daniel show the force and fruit of his death in his 9th chapter, (Daniel 9:24,) when he saith that sin must be sealed up, that eternal righteousness may succeed.

And, surely, there is no more apt or effectual way to prove the office of Christ, than when men, being humbled with the feeling of their miseries, see that there is no hope left, unless they be reconciled by the sacrifice of Christ. Then laying away their pride, they humbly embrace his cross, whereof they were before both weary and ashamed. Therefore, we must come unto the same fountains at this day, from which Paul fetteth [fetcheth] the proof of the death and resurrection of Christ. And that definition brought great light to the second chapter. It had not been so easy a matter for Paul to prove, and certainly to gather, that the Son of Mary is Christ, unless the Jews had been taught before what manner of Redeemer they were to hope for. And when that doth once appear, it doth only remain that those things be applied to Christ which the Scripture doth attribute to the Mediator. But this is the sum of our faith, that we know that the Son of Mary is that Christ and Mediator which God promised from the beginning; that done, that we know and understood why he died and rose again; that we do not feign to ourselves any earthly king, but that we seek in him righteousness, and all parts of our salvation; both which things Paul is said to have proved out of the Scriptures. We must know that the Jews were not so blockish, nor so impudent, as they be at this day. Paul might have drawn arguments from the sacrifices and from all the worship of the law, whereat the Jews gnarl at this day like dogs. It is well known how unseemly they rent and corrupt other places of Scripture. At that day they had some courtesy in them; also they did somewhat reverence the Scripture, so that they were not altogether such as would not be taught; at this day the veil is laid over their hearts, (2 Corinthians 3:15,) so that they can see no more in the clear light than moles.

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.

(3) Opening and alleging.—The latter word is used in the sense of bringing forward proofs, and the two words imply an argument from the prophecies of the Messiah, like in kind to that at the Pisidian Antioch. In the intervals between the Sabbaths, the Apostle worked, as usual, for his livelihood, probably, of course, as a tent-maker (2Th_3:8).

That Christ must needs have suffered.—Better, that the Christ, as pointing to the expected Messiah, the Anointed of the Lord, whom all Jews were expecting, but whom they were unwilling to recognise in the crucified Jesus. The argument was, therefore, to show that prophecy pointed to a suffering as well as a glorified Messiah, and that both conditions were fulfilled in Jesus.

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

3. opening] St Luke (and he only in the N. T.) Luk_24:32 uses this verb of making plain what before was not understood. We may see from that passage what had been St Paul’s work in Thessalonica, “He began at Moses and all the prophets and expounded unto them in all the scriptures the things concerning Christ.”

and alleging] The more modern use of allege,=to assert, has somewhat obscured the older English meaning, which was merely “to set forth.” The Greek verb here translated by it signifies primarily “to set out food, &c. on a table,” and then figuratively “to set out arguments,” but without the idea of assertion. St Paul reasoned but only out of the Scriptures. For the English word, cf. Coverdale, Works (Parker Soc.), p. 14, “We will first declare our mind out of Scripture and allege (i.e. set before you) somewhat more for the better understanding of the matter.”

that Christ must needs have suffered] Better, “that it behoved the Christ to suffer,” i.e. the Messiah, whom the Jews expected, but whom they looked for in New Testament days only as a mighty conqueror who should deliver them from their oppressors. Their wishes had been father to their thoughts, and they overlooked all that spake of the Messiah as the “Man of sorrows.” This portion of the Scriptures it was which St Paul opened.

and risen again from the dead] Better, “and to rise again from the dead.” For they like the disciples themselves in earlier days (Joh_20:9) “understood not the scriptures (such as Psa_16:10) that he must rise again from the dead.”

and that this Jesus, whom I preach unto you, is Christ] The force of the words will be improved if “said he” be inserted to introduce the direct address. Read (as R. V.) “this Jesus, whom (said he) I proclaim unto you is the Christ.” For He has both suffered and risen again in accordance with the teaching of the Scriptures, and we are witnesses of His resurrection and ascension into heaven.

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.

Opening,.... That is, the Scriptures of the Old Testament, explaining and expounding them, giving the true sense of them; so this word is frequently used in Jewish writings (e), as that such a Rabbi "opened", such a Scripture:

and alleging, that Christ must needs have suffered, and risen again from the dead; he set this matter in a clear light, and made it plain and manifest, from the writings of the Old Testament, that there was a necessity of the Messiah's suffering and rising from the dead; or otherwise these Scriptures would not have been fulfilled, which have said that so it must be; for these things were not only necessary on account of God's decrees, and the covenant transactions the Son of God entered into, and on the account of the salvation of his people; but because of the types, promises, and prophecies of the Old Testament: the Scriptures which the apostle opened and set before them, and reasoned upon, showing the necessity of these things, very likely were such as these, Gen 3:15 Isa 53:1 with many others:

and that this Jesus whom I preach unto you is Christ; he showed that all the things which were spoken of Christ, or the Messiah, in those Scriptures, were fulfilled in Jesus of Nazareth, who was the subject matter, the sum and substance of his ministry; and therefore he must be the Messiah, and the only Saviour and Redeemer of lost sinners.

(e) Zohar passim.

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

3 Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.

Ver. 3. Alleging] Or laying it so plain before their eyes (παρατιθεμενος), that they could not but see it, unless they were of those qui festucam quaerunt unde oculos sibi eruant, as Bernard hath it, who seek straws to put out their own eyes also.

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.

Opening - διανοίγων dianoigōn. See Luk 24:32. The word means to explain or to unfold. It is usually applied to what is shut, as the eye, etc. Then it means to explain what is concealed or obscure. It means here that he explained the Scriptures in their true sense.

And alleging - παρατιθέμενος paratithemenos. Laying down the proposition; that is, maintaining that it must be so.

That Christ must needs have suffered - That there was a fitness and necessity in his dying, as Jesus of Nazareth had done. The sense of this will be better seen by retaining the word “Messiah.” “That there was a fitness or necessity that the Messiah expected by the Jews, and predicted in their Scriptures, should suffer.” This point the Jews were unwilling to admit; but it was essential to his argument in proving that Jesus was the Messiah to show that it was foretold that he should die for the sins of people. On the necessity of this, see the notes on Luk 24:26-27.

Have suffered - That he should die.

And that this Jesus - And that this Jesus of Nazareth, who has thus suffered and risen, whom, said he, I preach to you, is the Messiah.

The arguments by which Paul probably proved that Jesus was the Messiah were:

(1) That he corresponded with the prophecies respecting him in the following particulars:

He was born at Bethlehem, Mic 5:2. He was of the tribe of Judah, Gen 49:10. He was descended from Jesse, and of the royal line of David, Isa 11:1, Isa 11:10. He came at the time predicted, Dan 9:24-27. His appearance, character, work, etc., corresponded with the predictions, Isa 53:1-12.

(2) His miracles proved that he was the Messiah, for he professed to be, and God would not work a miracle to confirm the claims of an impostor.

(3) For the same reason, his resurrection from the dead proved that he was the Messiah.

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

That the Christ was to suffer. The suffering of Christ was the great stumbling-block to the Jews, which St. Paul now attempted to remove, by shewing them from the Scripture, that this was one of the necessary characters of the Messias, contained in the prophets. All the other marks were likewise accomplished in Christ. (Denis the Carthusian) --- And that this is Jesus Christ, whom I preach to you. The transition from an oblique to a direct mode of speech is very common, especially in the holy Scriptures.

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).

Opening the scriptures which he had quoted. The very entrance into God’s word giveth light, Psa 119:130.

And alleging, that Christ must needs have suffered; making the truth concerning our Saviour, which he preached, so plain to the eye of their understanding, as any thing which is exposed to the view of our bodily eyes. Comparing the words of the prophets concerning Christ, with those things which were done and suffered by him, Psa 22:6; Isa 53:1-12; Mat 16:21; Luk 24:26,46.

That this Jesus, whom I preach unto you, is Christ; that Jesus whom Paul preached was the true and only Messiah, and that what was written of the Messiah was fulfilled in him.

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

3. Opening—Unfolding two great points in order; namely, there was, according to the Scriptures, to be a suffering, dying, and risen Messiah; and, second, that our Jesus has perfectly filled out that prophetic idea, so that Jesus is truly the long expected Christ-Messiah. To the Jews a glorious Messiah was far more welcome than a suffering. (See note on Mat_11:3.) A conquering Messiah is, indeed, far most copiously described by the prophets, but a suffering Messiah is shadowed by the entire system of piacular sacrifices.

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

It behooved the Christ to suffer, and to rise for Christ must needs have suffered, and risen, A.V.; whom, said he for whom, A.V.; proclaim for preach. A.V.; the Christ for Christ, A.V. The line of reasoning adopted by St. Paul in his preaching to the Thessalonian Jews was the same as that of our Lord to the disciples and apostles on the day of his resurrection, as recorded in Luk_24:26, 27 44-47, and that of St. Luke, (Act_2:22-36 Act_3:18 Act_4:11, etc.) and it is irresistible. The fulfillment of prophecies relating to the Messiah in the person of Jesus is like the fitting of a key to.the intricate wards of the lock, which proves that it is the right key. The preacher of the gospel should carefully study and expound to the people the word of prophecy, and then show its counterpart in the sufferings and glory of Christ. This did St. Paul. Opening (dianoigwn); as our Lord had done (dihnoigen hJmin tav), (Luk_24:32) the hidden meaning of the prophecies, and then alleging (paratiqemenov), setting before them the propositions which had thus been established. The process is described in Luk_24:27 as interpreting ("expounded," A.V.) In this verse the opening was showing from the prophets that the Messiah was to die and rise again; the alleging was that Jesus was that very Christ.

The three points of Pauline preaching.

In ver. 18 the point of St. Paul"s teaching to the Gentiles is briefly given, and it is seen that he had but one message, which he endeavored to adapt to his varying audiences. To the Gentiles he preached Jesus and the resurrection;" to the Jews he preached that "Christ must needs have suffered, and risen again from the dead; and that Jesus is the Christ." It may be noticed that to a Jewish audience St. Paul could make a twofold appeal:

(1) to Old Testament Scripture; and

(2) to the established facts connected with the life, death, and resurrection of our Lord.

To the Gentiles he could make no appeals to Scripture testimony, seeing that they had no written revelation; but even to them St. Paul could make a twofold appeal:

(1) to the natural sense of religion, of which their idolatries gave witness; and

(2) to the circle of recognized facts connected with the manifestation of Christ in the flesh.

Still our appeal to men is based on

(1) the religious nature;

(2) the older revelation;

(3) the historical facts of Christ"s life. St. Paul "preached the gospel as a herald. Yes, but he preached it also by long arguments, intended and constructed to produce faith or persuasion concerning Christ. Indeed, the Greek word originally means to carry on an argument by way of dialogue; question by the hearer, answer by the preacher, according to his light. That was the real apostolic method of serving Christ a very eager, earnest, inevitable method. To preach Christ is to reason out of the Scriptures and, in a secondary degree, out of the great book of human life and experience, and also out of the great book of material nature; but in any case it is to "reason," to lay out, the matter as it seems to ourselves to press it home upon all whom it concerns; to remonstrate, expostulate, entreat, and then to leave the issue with God." Fix attention on St. Paul"s three points.

I MESSIAH MUST SUFFER. Compare our Lord"s teaching to the two disciples on the way to Emmaus. (Luk_24:25, Luk_24:26) This suffering of their expected Messiah was the point of Old Testament teaching which the Jews missed or resisted. It is in the old Scriptures, in psalm and prophecy, plainly enough; but the conception of the Messiah as a national Deliverer and conquering King had so possessed the minds of the people that the prophetic figures of suffering were willingly turned aside, referred to some other individual, or assumed to have been exhausted in the troubles of the writers. Yet the first promise made to men after the Fall gives hint of redemption by suffering (see especially Ps 22 Isa 53; and the Book of Lamentations). Explain the influence which the writings of David and the conflicts of the Maccabean princes had upon the national sentiment. And yet in this necessity for Messiah"s sufferings is declared the distinction between a temporal and a spiritual Savior. Christ"s weapons are not carnal. Of moral weapons none are mightier than suffering, and few can be used without involving suffering. The necessity for Christ"s suffering may be shown

(1) in his humiliation to man"s nature;

(2) in his sympathy with man"s disabilities;

(3) in his bearing of man"s burden. There was both suffering of feeling and suffering of circumstances.

II MESSIAH MUST RISE. Of this the older Scriptures give witness. The kind of passages which the apostles took to prove this position are found in St. Peter"s first sermons; and the necessity may be shown

(1) in that the acceptance by God of his life and work on earth must in some way be attested, and

(2) in that we must have good ground of persuasion that Christ is alive and able to continue the good work which he has begun on earth. A Savior for men who was held fast in the death-grip plainly could not deliver man from death, the worst of his foes. Such a seeming Savior could not win our confidence, for it would appear to us that he was defeated at last. And, besides, we cannot trust a thing, a work; we must trust a person who has worked and can work, and therefore Messiah must rise from the dead and be alive for evermore.

III MESSIAH IS JESUS OF NAZARETH. The things found to be necessary are met in him, and in him alone. Show the correspondence between the facts of the Christian teaching and the requirements of Scripture prophecy, and impress the personal demand which St. Paul makes to follow on his argument; then your loyalty, your trust, your love, your life, are demanded for Jesus 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.

Christ

The Christ, i.e. that, according to the Scriptures, the Messiah must die and rise again. That Jesus was the Messiah was the second part of his argument.

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

See notes on verse 2

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:

Here the word "He" refers to Paul. (See: Acts 17:02)

He was opening the scriptures

Possible meanings are 1) to explain the scriptures in a way that people can understand is spoken of as if Paul were opening something so people can see what is inside of it) or 2) Paul was literally opening a book or scroll and reading from it. (See: Metaphor)

it was necessary

"it was part of God's plan"

to rise again

"to come back to life"

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.

the Jews were persuaded

This can be stated in active form. AT: "the Jews believed" or "the Jews understood" (See: Active or Passive)

joined Paul

"became associated with Paul"

devout Greeks

This refers to Greeks who worship God but have not converted to Judaism through circumcision.

not a few of the leading women

This is an understatement to emphasize that many leading women joined them. AT: "many leading women" (See: Litotes)

translationWords

word of God

Christ

suffer

raise

die

Jesus

preach

Jew

Paul

Silas

Greek

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

3. διανοίγων, opening. St Luke (and he only in the N.T. Luk 24:32) uses this verb of making plain what before was not understood. We may see from that passage what had been St Paul’s work in Thessalonica, ‘He began at Moses and all the prophets and expounded unto them in all the Scriptures the things concerning Christ.’

καὶ παρατιθέμενος, and alleging. The more modern use of allege = to assert, has somewhat obscured the older English meaning, which was merely ‘to set forth.’ παρατίθημι signifies primarily ‘to set out food, &c. on a table,’ and then figuratively ‘to set out arguments,’ but without the idea of assertion. St Paul reasoned but only out of the Scriptures. For the English word cf. Coverdale, Works (Parker Soc.), p. 14, ‘We will first declare our mind out of Scripture and allege (i.e. set before you) somewhat more for the better understanding of the matter.’

ὅτι τὸν Χριστὸν ἔδει παθεῖν, that it behoved the Christ to suffer. The Messiah, whom the Jews expected, they looked for in New Testament days only as a mighty conqueror who should deliver them from their oppressors. Their wishes had been father to their thoughts, and they overlooked all that spake of the Messiah as the ‘Man of sorrows.’ This portion of the Scriptures it was which St Paul opened.

καὶ ἀναστῆναι ἐκ νεκρῶν, and to rise from the dead. For they, like the disciples themselves in earlier days (Joh 20:9), ‘understood not the Scriptures (such as Psa 16:10) that He must rise again from the dead.’

καὶ ὅτι οὗτός ἐστιν Χριστὸς Ἰησοῦς ὃν ἐγὼ καταγγέλλω ὑμῖν, and this (said he) is Christ Jesus whom I proclaim unto you. There is a change in the structure of the sentence from the indirect to the direct form of expression which can be best made intelligible by the insertion of ‘said he.’ Cf. chap. Act 1:4.

Jesus has fulfilled the prophecies. He has suffered, risen from the dead and ascended into heaven. And we are witnesses to and preachers of this glad tidings.

On the brevity of St Luke’s reports of the discourses which he mentions, Chrysostom notes here: τὸ κεφάλαιον εἶπε τῆς διαλέξεως· οὕτως ἀπέριττός ἐστιν, οὐ πανταχοῦ τὰς δημηγορίας αὐτοῦ λέγων.

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.

3. ὅτι οὗτος.…] See examples of the change of construction, ch. 1:4; 23:22; Luk 5:14.

The rendering is nearly as E. V., literally, that this is the Christ, namely, Jesus, whom I preach unto you. So Meyer. The ὁ χριστός takes up τὸν χριστόν above, and attaches to ὁ Ἰησοῦς the office concerning which this necessity of suffering, &c., was predicated.

Even the particularity of this παθεῖν (ἀπέθανεν) κ. ἀναστῆναι is reproduced in 1Th 4:14.

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

Opening and alleging. The latter word is rather propounding, or setting forth [παρατιθεμενος] . See on set before, Luk 9:16; and commit, 1Pe 4:19. Bengel remarks, "Two steps, as if one, having broken the rind, were to disclose and exhibit the kernel."

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