Acts 26:23

is to be separated simply by a comma from the preceding: What the prophets and Moses have spoken concerning the future, whether (whether, namely) the Messiah is exposed to suffering, etc

Act_26:23 is to be separated simply by a comma from the preceding: What the prophets and Moses have spoken concerning the future, whether (whether, namely) the Messiah is exposed to suffering, etc. Paul expresses himself in problematic form (εἰ), because it was just the point of debate among the Jews whether a suffering Messiah was to be believed in (Joh_12:34), as in fact such an one constantly proved an offence unto them (1Co_1:23; Gal_5:11). Res erat liquida; Judaei in quaestionem vocarant, Bengel. Paul in his preaching has said nothing else than what Moses and the prophets have spoken as the future state of the case on this point; he has propounded nothing new, nothing of his own invention, concerning it. παθητός, passibilis (Vulgate), not, however, in the metaphysical sense of susceptibility of suffering, but of the divine destination to suffering: subjected to suffering. Plut. Pelop. 16 : τὸ θνητὸν καὶ παθητὸν ἀποβαλόντας. The opposite ἀπαθής in classic writers since the time of Herodotus. Comp. Justin. c. Tryph. xxxvi. p. 133 D: παθητὸς Χριστὸς προεφητεύθη μέλλειν εἶναι.

The other point of the predictions of Moses and the prophets, vividly introduced without a connecting particle, in respect of which Paul had just as little deviated from their utterances, is: whether the Messiah as the first from the resurrection of the dead (as the first for ever risen, as πρωτότοκος ἐκ τῶν νεκρῶν, Col_1:18; comp. 1Co_15:33) will proclaim light (as in Act_26:18) to the (Jewish) people and to the Gentiles. The chief stress of this sentence lies on πρῶτος ἐξ ἀναστ. νεκρῶν; for, if this was, in accordance with the O.T., appropriated to the Messiah as characteristic, thereby the σκάνδαλον of the cross of Christ was removed. After His resurrection Jesus proclaimed light to all the Gentiles by His self-communication in the Holy Spirit (see on Eph_2:17), whose organs and mediate agents the apostles and their associates were. Comp. on Col_1:12.

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 26:23 . εἰ = Heb 7:15 , i.e. , as is most certain from the authority of Scripture, “how that the Christ,” R.V. παθητὸς : “must suffer,” R.V. (“although is subject to suffering,” margin), cf. Vulgate, passibilis (not patibilis ); no question here of the abstract possibility of, or capacity for, suffering, although primarily the Greek word implies this, but of the divine destination to suffering, cf. Luk 24:26 ; Luk 24:44 , 1Co 15:2-3 , see Grimm-Thayer, sub v. ; Justin Martyr, c. Tryph. , c. 89, παθητὸν τὸν χριστόν , ὅτι αἱ γραφαὶ κηρύσσουσι , φανερόν ἐστι . But the same dialogue, c. 90, enables us to realise that even where the idea of a suffering Messiah was entertained, nothing was more abhorrent than the idea of the cross as the outward expression of such sufferings: “If the Messiah can suffer,” cries the Jew Trypho, “yet he cannot be crucified; he cannot die such a shameful, dishonourable death”. See also cc. 36, 76. For the incompatibility of the idea of a suffering Messiah with the ideas current in the time of Jesus see Dalman, Der Leidende und der Sterbende Messias , p. 30, and references may be made to Witness of the Epistles , pp. 360, 361, for other authorities to the same effect; cf. Mat 16:22 , Luk 18:34 ; Luk 24:21 , Joh 12:34 , 1Co 1:23 , Gal 5:11 ; see above on Act 3:18 (p. 113). If we render εἰ if or whether it does not indicate that there was any doubt in Paul’s mind; but he simply states in the hypothetical form the question at issue between himself and the Jews. εἰ πρῶτος : “that he first by the resurrection of the dead,” R.V., closely connected with the preceding; the Messiah was to suffer, but “out of his resurrection from the dead” assurance was given not only that the Suffering Messiah and the Triumphant Messiah were one, but that in Him, the true Messiah, all the O.T. prophecies of the blessings of light and life, to Jew and Gentile alike, were to be fulfilled, cf. Isa 49:6 , Act 13:47 (Isa 9:1-2 ; Isa 60:1 ). This on the whole seems better than to limit the words to the fact that life and immortality had been brought to light by the resurrection of the Christ: φῶς means more than the blessing of immortality in the future, it means the present realisation of the light of life, cf. Act 26:18 , and Luk 2:32 , of a life in the light of the Lord. πρῶτος closely connected with ἐξ ἀναστ ., as if = πρωτότοκος ἐκ νέκρων , Col 1:18 , 1Co 15:20 ; 1Co 15:23 , or as if the Apostle would emphasise the fact that Christ first rose in the sense of rising to die no more, Rom 6:9 , and so proclaimed light, etc. καταγγέλλειν : “to proclaim,” R.V., cf. Act 16:17 , Act 17:3 ; Act 17:23 . λαῷ καὶ τοῖς ἔθνεσι , see above Act 26:17 ; even in the Pharisaic hope expressed in Psalms of Solomon , 17, cf. Act 26:32 , we see how far the Gentiles would necessarily be from sharing on an equality with the Jews in the Messianic kingdom, see Ryle and James, Introd., 53, and also for later literature, Apocalypse of Baruch , lxxii., Edersheim on Isa 60 , Jesus the Messiah , ii., pp. 728, 729.

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

Life, yea, and that a most blessed life which shall be endless: and this is set against darkness, which almost in all tongues signifieth sometimes death, and sometimes misery and calamity.

That Christ should not be such a king as the Jews dreamed of, but one appointed to bear our miseries, and the punishment of our sins.

The first of them which are raised from the dead.

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

That Christ should suffer, &c.--The construction of this sentence implies that in regard to the question "whether the Messiah is a suffering one, and whether, rising first from the dead, he should show light to the (Jewish) people and to the Gentiles," he had only said what the prophets and Moses said should come.

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. That Christ should suffer] That the Christ, or Messiah, should suffer. This, though fully revealed in the prophets, the prejudices of the Jews would not permit them to receive: they expected their Messiah to be a glorious secular prince; and, to reconcile the fifty-third of Isaiah with their system, they formed the childish notion of two Messiahs-Messiah ben David, who should reign, conquer, and triumph; and Messiah ben Ephraim, who should suffer and be put to death. A distinction which has not the smallest foundation in the whole Bible.

As the apostle says he preached none other things than those which Moses and the prophets said should come, therefore he understood that both Moses and the prophets spoke of the resurrection of the dead, as well as of the passion and resurrection of Christ. If this be so, the favourite system of a learned bishop cannot be true; viz. that the doctrine of the immortality of the soul was unknown to the ancient Jews.

That he should be the first that should rise from the dead] That is, that he should be the first who should rise from the dead so as to die no more; and to give, in his own person, the proof of the resurrection of the human body, no more to return under the empire of death. In no other sense can Jesus Christ be said to be the first that rose again from the dead; for Elisha raised the son of the Shunammite. A dead man, put into the sepulchre of the Prophet Elisha, was restored to life as soon as he touched the prophet's bones. Christ himself had raised the widow's son at Nain; and he had also raised Lazarus, and several others. All these died again; but the human nature of our Lord was raised from the dead, and can die no more. Thus he was the first who rose again from the dead to return no more into the empire of death.

And should show light unto the people] Should give the true knowledge of the law and the prophets to the Jews; for these are meant by the term people, as in Ac 26:17. And to the Gentiles, who had no revelation, and who sat in the valley of the shadow of death: these also, through Christ, should be brought to the knowledge of the truth, and be made a glorious Church, without spot, or wrinkle, or any such thing. That the Messiah should be the light both of the Jews and Gentiles, the prophets had clearly foretold: see Isa 60:1: Arise and shine, or be illuminated, for thy LIGHT is come, and the glory of the Lord is risen upon thee. And again, Isa 49:6: I will give thee for a LIGHT to the GENTILES, that thou mayest be my salvation unto the ends of the earth. With such sayings as these Agrippa was well acquainted, from his education as a Jew.

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

(23) That Christ should suffer.—Literally, that the Christ was passible—i.e., capable of suffering. The great body of the Jews had fixed their thoughts only on the prophetic visions of the glories of the Messiah’s kingdom. Even the disciples of Jesus were slow to receive any other thought than that of conquest and triumph. Peter’s “Be it far from thee, Lord” (Mat_16:22) expressed the horror with which the thought of a suffering Christ at first struck him. It was not till they were led, after the Crucifixion and the Resurrection, into our Lord’s own school of prophetic interpretation (Luk_24:25-26; Luk_24:44), and taught to recognise the under-current of types and prophecies that pointed to a righteous Sufferer, as well as to a righteous King, that they were able to receive the truth. So it was that a “Christ crucified” was still “to the Jews a stumbling-block” (1Co_1:23). The speech at Antioch in Pisidia (Act_13:27-35) may be noted as showing the stress which St. Paul laid on this point. The Greek has “if” in both clauses where the English has “that;” but our idiom scarcely admits of its being so translated.

That he should be the first that should rise from the dead.—More literally, that He first by His resurrection from the dead (strictly, out of His resurrection) should show light. It was through the Resurrection only that the hopes of Simeon were fulfilled (Luk_2:32), and that light shone in on those who had been sitting as in the shadow of death. The “people” are, as almost always when the word is so used, God’s people Israel, as distinguished from the heathen.

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

23. that Christ should suffer] Rev. Ver. “How that the Christ must suffer,” but giving in the margin on “How that” or “if” or “whether.” The Greek is the conjunction ordinarily rendered “if,” and the literal meaning is “If the Christ be one who has to suffer.” The original puts it as though it were a question on which there was debate among the Jews. As indeed there was. See Joh_12:34. And out of the Scriptures Paul says he answered the question whether this should be so. As his answer was a positive one the sense is nearly enough represented by “that” in the A.V., but we should read “the Christ.”

and that he should be the first that should rise from the dead, and should shew light] The Rev. Ver. gives a better representation of the original thus, “and how that he first by the resurrection of the dead should proclaim.” Christ was the firstfruits of them that sleep. His resurrection was an earnest of the general resurrection. Thus life and immortality were brought to light. “Should proclaim” = “is about to proclaim,” for this is the gospel which is to be preached from generation to generation.

light unto the people, and to the Gentiles] The best MSS. insert “both” before “unto.” The “people,” i.e. of the Jews. Christ was spoken of in like terms by the aged Simeon. “A light to lighten the Gentiles and to be the glory of thy people Israel.” And he could say this because in Jesus he beheld God’s “salvation.” He could “depart in peace,” being sure that “to die” was only the pledge of “to rise again.”

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 he thus spake for himself,.... Asserting the integrity and innocence of his past life and conversation, in proof of which he appealed to the Jews themselves; setting forth the prejudices to the Christian religion he had been under; declaring the heavenly vision that had appeared to him, and the divine orders he had received; alleging, that in his ministry there was an entire harmony between him, and the writings of Moses, and the prophets, for which the Jews professed a veneration; as he was thus vindicating himself, ere he had well finished his apology,

Festus said with a loud voice; that all might hear, and being moved with resentment at what he had heard; and it may be, he was displeased with Paul that he took so much notice of Agrippa, and so often addressed him, and appealed to him, when he scarce ever turned to, or looked at him:

Paul, thou art beside thyself; not in thy senses, or right mind, to talk of such an appearance and vision, and especially of the resurrection of a person from the dead. This is no unusual thing for the ministers of the Gospel to be reckoned madmen, and the doctrines they preach madness and folly: our Lord himself was said to be beside himself, and to have a devil, and be mad; and so were his apostles, Mar 3:21 and it is not to be wondered at that natural men should entertain such an opinion of them, since what they deliver is quite out of their sphere and reach: Festus added,

much learning doth make thee mad; the apostle was a man of much learning, both Jewish, Greek, and Roman; and Festus perceived him to be of great reading by his making mention of Moses, and the prophets, writings which he knew nothing at all of. And as this sometimes is the case, that much reading, and hard study, do cause men to be beside themselves, he thought it was Paul's case: so the philosopher (f) suggests, that men of great wit and learning, and who are closely engaged in study, whether in philosophy, or politics, or poetry, or in technical affairs, are inclined to be melancholy, and phrenetic.

(f) Aristotel. Problem. sect. 30.

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

23 That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles.

Ver. 23. That Christ should suffer] This verse may be fitly called a little Bible, a short gospel, a model of the mystery of godliness. The Greek runs thus, "Whether Christ should be a sufferer; ει παθητος ο χριστος, &c.," "whether he should be the first that should rise from the dead." As if St Paul should hold forth these questions, and offer to prove them out of the prophets and Moses: and hence (haply) that way of expounding the Scriptures, by propounding doubts and questions. Abulensis hath his eight-score questions (and more than a good many sometimes) upon the shortest chapter in the Bible. The schoolmen were great questionists; and they had it from the Artemonites, a sort of heretics, A. D. 220, that, out of Aristotle and Theophrastus, corrupted the Scripture, by turning all into questions. In detestation of whose vain jangling and doting about questions (Jac. Revius, 1Ti 6:4), Luther saith, Propre est ut iurem: I dared to swear, almost, that there was not one school divine that rightly understood one chapter of the Gospel. So that we may say of their expositions as one did once, when being asked whether he should read such a comment upon Aristotle? he answered, Yes, when Aristotle is understood, then read the comment.

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.

That Christ - That the Messiah expected by the Jews should be a suffering Messiah.

Should suffer - Should lead a painful life, and be put to death. See the notes on Act 17:3; compare Dan 9:27; Isa 53:1-12.

And that he should be the first ... - This declaration contains two points:

(1) That it was taught in the prophets that the Messiah Would rise from the dead. On this, see the proof alleged in Act 2:24-32; Act 13:32-37.

(2) That he would be the first that should rise. This cannot mean that the Messiah would be the first dead person who should be restored to life, for Elijah had raised the son of the Shunammite, and Jesus himself had raised Lazarus, and the widow’s son at Nain. It does not mean that he would be the first in the order of time that should rise, but first in eminence; the most distinguished, the chief, the head of those who should rise from the dead - πρῶτος ἐξ ἀναστάσεως νεκρῶν prōtos ex anastaseōs nekrōn. In accordance with this he is called Col 1:18 “the beginning, the first-born from the dead,” having among all the dead who should be raised up the pre-eminence of primogeniture, or what pertained to the first-born. In 1Co 15:20 he is called “the first fruits of them that slept. This declaration is therefore made of him by way of eminence:

As being chief, a prince among those raised from the dead; As being raised by his own power Joh 10:18; As, by his rising, securing a dominion over death and the grave 1Co 15:25-26; and, As bringing, by his rising, life and immortality to light. He rose to return to death no more. And he thus secured an ascendency over death and the grave, and was thus, by way of eminence, first among those raised from the dead.

And should show light unto the people - To the Jews. Would be their instructor and prophet. This Moses had predicted, Deu 18:15.

And to the Gentiles - This had often been foretold by the prophets, and particularly by Isaiah, Isa 9:1-2; compare Mat 4:14-16; Isa 11:10; Isa 42:1, Isa 42:6; Isa 54:3; Isa 60:3, Isa 60:5,Isa 60:11; Isa 61:6; Isa 62:2; Isa 66:12.

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

That Christ should suffer, &c. Literally, if Christ be passible. If, here is expounded not as implying a condition, but as an affirmation; so that the sense is, that Christ, according to the predictions of the prophets, was to suffer, was to be the first that should rise from the dead, &c. (Witham) --- First, &c. Many had been raised from the dead before Jesus; the child of the widow of Sarepta, Lazarus, and others. How, then, is Jesus first? He is the first who rises not to die again; and as such the Messias is always represented by the prophets. Others were raised from the dead, but returned again to their graves. Jesus dies no more. He is the first too who raises himself. (Calmet)

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).

The sufferings of Christ were taught by Moses in all the commands about sacrifices, and more plainly by Isaiah in all the 53rd chapter Isa 53:1-12; insomuch, that this was acknowledged by Tryphon, disputing with Justin Martyr, although the generality of Jews, both then and now, do stiffly deny it. The carnal Jews do not like to hear of a spiritual kingdom.

The first that should rise from the dead; Christ was the first that did rise to an immortal life; others that were restored to life, died again: besides, Christ is deservedly called the first, by reason of his dignity and eminency, and in that he rose as a head and fountain of life to others, even to all that live and believe in him.

Show light; all the word of God is light; but especially the gospel, which discovers a plain and open way unto salvation.

Unto the people, and to the Gentiles; to both Jews and Gentiles, as Act 26:17.

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

23. That—Literally, if, or whether. It was questioned by the Jews, and upon it he gave his testimony.

Christ—The English reader often loses the true force of passages in the New Testament by forgetting that Christ is not a proper name, but a title—the MESSIAH, the Messiah of Jewish national hope and pride. (See note on Mat_1:1.)

Should suffer—Rather, could suffer.

First—Not indeed the first resuscitated from death, for Lazarus and others were thus revived and died again; but the first of the universal organic and complete resurrection, not only from death, but from mortality.

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

How that the Christ must for that Christ should, A.V.; how that he first by the resurrection of the dead should proclaim for that he should be the first that should rise from the dead, and should show, A.V.; both to for unto, A.V. and T.R.. How that (eij); see ver. 8, note. Must suffer; taqhtov only here and in profane Greek writers. The exact meaning of paqhtov is "liable to suffering," just as qnhtov (from qnhskw) means "liable to death," i.e. mortal. But just as qnhtov in use comes to mean "one who must die," so paqhtov means "one who must suffer;" and so we read in Luk_24:26, dei oujci e paqein ton Criston kai eijselqein eijv thxan auJtou; "Ought not Christ to have suffered," etc.? And so again in Luk_24:46 (T.R.).

Edei paqein ton Criston kai ajnasthnai ejk nekrwn, "It behooved Christ to suffer, and to rise from the dead," where the turn of thought is exactly the same as here. The Vulgate renders it by passibilis. The Fathers (Ignatius, Polycarp, Justin Martyr) contrast the state of Christ in glory with his state in the flesh by the words ajpaqhv and paqhtov, "impassible" and "passible." That he first by the resurrection of the dead should proclaim, etc. Most commentators, from Chrysostom downwards, connect the first with the resurrection. "First from the resurrection," equal to prwtotokov ejk twn nekrwn. (Col_1:18) As Meyer truly says, "The chief stress of this sentence lies on prwtov ejx ajnastasewv." The A.V. gives the sense by a periphrasis; only it must be well understood that it was especially by being the first to rise, and so to bring life and immortality to light, that Christ showed light to the people. The words may, of course, be construed as the R.V does, but such a rendering is not in accordance with the spirit of the passage or the analogy of other passages. Christ was the first rise, and he will be followed by them that are his. But it is not true to say that he was the first to give light to Jews and Gentiles, and will be followed by others doing the same. (For the sentiment, Luk_2:32) Note on the whole the enormous stress laid by St. Paul on the fulfillment of prophecy as a proof of the truth of the gospel, following therein our Lord himself. (Luk_24:25, Luk_24:27, Luk_24:44, Luk_24:45)

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 must suffer. See, Act 3:18; Act 17:3. (See Scofield "Act 17:3").

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

23. “If Christ should suffer, if he should first rise from the dead, he is about to proclaim light to the people,” i. e., the Jews and the Gentiles. Paul sweeps away all defalcation from King Agrippa as a member of the Jewish Church, because he proves everything appertaining to Christ by Moses and the prophets, meanwhile his application to the Gentiles, i. e., not only Festus, but all the Roman world, is equally sweeping and conclusive. At this moment Festus breaks down, unable longer to restrain his impulses and hold his peace,

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

See notes on verse 22

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. εἰ παθητὸς ὁ Χριστός, that the Christ should suffer. Literally ‘if the Christ be one who has to suffer.’ And the Apostle having in his mind the facts, puts the sentence as a topic on which there was debate among the Jews, as indeed there was (see Joh 12:34). And St Paul says he answered this question out of the Scriptures. His answer of course was a positive one; therefore what he taught is fairly represented by the English ‘that the Christ’ &c.; though the teaching was a response to ‘whether the Christ be one who is to suffer.’ The same remark applies to the use of εἰ in the next clause.

πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς μέλλει καταγγέλλειν, He first by the resurrection of the dead should proclaim light. For Christ was the first-fruits of them that sleep. His resurrection was an earnest of the general resurrection. Thus life and immortality were brought to light. The full force of μέλλει καταγγέλλειν ‘is about to proclaim’ points on to the preaching of the Gospel from generation to generation. He shall enlighten believers thus through all time.

τῷ τε λαῷ καὶ τοῖς ἔθνεσιν, both unto the people and to the Gentiles. By ὁ λαός the Jews are meant. So in St Mat 1:21, ‘He shall save His people from their sins,’ ‘His people’ = His own (cf. St Joh 1:11), i.e. the Jews. Christ was spoken of in like terms by the aged Simeon, ‘A light to lighten the Gentiles and to be the glory of Thy people Israel,’ and he could say this because in Jesus he beheld God’s ‘salvation.’ He could ‘depart in peace,’ being sure that ‘to die’ was only the pledge of ‘to rise again.’

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. εἰ] not for ὅτι—but just as in ver. 8,—if—if at least: meaning, that the things following were patent facts to those who knew the prophets. See Heb 7:15, where εἰ has the same sense.

παθητός] not, as Beza, ‘Christum fuisse passurum’ (so E. V., ‘should suffer’): but as Vulg., ‘si passibilis Christus.’ Paul does not refer to the prophetic announcement, or the historical reality, of the fact of Christ’s suffering, but to the idea of the Messiah as passible and suffering being in accordance with the testimony of the prophets. That the fact of His having suffered on the cross was in the Apostle’s mind, can hardly be doubted: but that the words do not assert it, is evident from the change of construction in the next clause, where the fact of the bringing life and immortality to light by the resurrection is spoken of,—εἰ παθητὸς ὁ χρ.,—εἰ … μέλλει καταγγέλλειν. In Justin Martyr, Trypho c. 89, p. 187, the following words are put into the month of Trypho the Jew: παθητὸν τὸν χριστόν, ὅτι αἱ γραφαί κηρύσσουσι, φανερόν ἐστι. See also the same, Trypho c. 36, p. 133, and c. 76, p. 173.

πρῶτος ἐξ ἀναστάσεως = πρῶτος ἀναστάς, or πρωτότοκος ἐκ τῶν νεκρῶν, Col 1:18, but implying that this light, to be preached to the Jews (ὁ λαός) and Gentiles, must arise from the resurrection of the dead, and that Christ, the first ἐξ ἀναστάσεως, was to announce it. See Isa 42:6; Isa 49:6; Isa 60:1, Isa 60:2, Isa 60:3; Luk 2:32; ch. 13:47.

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

That Christ should suffer [ει παθητος ο χριστος] . Rather, if or whether the Messiah is liable to suffering. He expresses himself in a problematic form, because it was the point of debate among the Jews whether a suffering Messiah was to be believed in. They believed in a triumphant Messiah, and the doctrine of his sufferings was an obstacle to their receiving him as Messiah. Note the article, "the Christ," and see on Mt 1:1.

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