Acts 5:30

5:30-32 We are witnesses of these things: The apostles, as witnesses, were required to testify to what they had seen and heard (see Lev 5:1; cp. Acts 1:8; Matt 28:18-20; Luke 24:44-49; John 20:21).

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

Act 5:30. Τῶν πατέρων, of our fathers) ch. Act 3:13.—ἤγειρεν, hath raised up) of the seed of David: ch. Act 13:23, Act 3:22. For it was this raising up that was referred to by the promises given to the fathers. The same verb occurs, Luk 1:69.—διεχειρίσασθε) He had previously said, ἀνείλετε, ἀπεκτείνατε, ἐσταυρώσατε; he now uses a severer expression [“ye have laid violent hands on”].—ἐπὶ ξύλου, on a tree) In a tree (the tree of knowledge of good and evil) was the beginning of sin: in a tree was the atonement for it.

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

Act_5:30-32 now presents, in exact reference to the previous Θεῷ μᾶλλον, the teaching activity of the apostles as willed by God.

ὁ Θεὸς τ. πατ. ἡμ.] Comp. Act_3:13.

ἤγειρεν] is, with Chrysostom, Oecumenius, Erasmus, and others, to be referred to the raising from the dead, as the following relative sentence contains the contrast to it, and the exaltation to glory follows immediately afterwards, Act_5:31. Others, such as Calvin, Bengel, de Wette, hold that it refers generally to the appearance of Christ, whom God has made to emerge (Act_3:22; Act_3:26, Act_13:23; Luk_1:69; Luk_7:16).

διαχειρίζεσθαι] to murder with ones own hands. See Act_26:21; Polyb. viii. 23. 8.

Comp. διαχειροῦσθαι, Job_30:24. This purposely chosen significant word brings the execution of Christ, which was already in Act_4:10 designated as the strict personal act of the instigators, into prominent view with the greatest possible force as such. So also in the examples in Kypke, II. p. 34. The following aorist κρεμάσ. is synchronous with διεχειρ. as its modal definition.

ἐπὶ ξύλου] on a tree: an expression, well known to the hearers, for the stake (עֵץ, Gen_40:19; Deu_21:22; Isa_10:26; comp. Act_10:39; 1Pe_2:24; Gal_3:13) on which criminals were suspended. The cross is here designedly so called, not because the σταυρός was a Roman instrument of death (see, on the other hand, Act_2:36, Act_4:10), but in order to strengthen the representation, because ἐπὶ ξύλου reminded them of the accursed (see on Gal_3:13).

Act_5:31. Him has God exalted by His right hand to be the Leader (not as in Act_3:15, where a genitive stands alongside), i.e. the Ruler and Head of the theocracy (a designation of the kingly dignity of Jesus, comp. Thuc. i. 132. 2; Aesch. Agam. 250; and τιμαὶ ἀρχηγοί, Eur. Tr. 196), and a Saviour (the author and bestower of the Messianic salvation). On the idea, comp. Act_2:36. As to τῇ δεξ. αὑτοῦ, see on Act_2:23.

δοῦναι μετάνοιαν κ.τ.λ.] contains the design of τοῦτον … τῇ δεξιᾷ αὑτοῦ: in order to give repentance to the Israelites and the forgiveness of sins. With the exaltation of Christ, namely, was to commence His heavenly work on earth, through which He as Lord and Saviour, by means of the Holy Spirit, would continually promote the work of redemption to be appropriated by men (would draw them to Him, Joh_12:32-33) in bringing them by the preaching of the gospel (1Pe_1:23) to a change of mind (comp. Act_11:18; 2Ti_2:25), and so, through the faith in Him which set in with the μετάνοια, making them partakers of the forgiveness of sins in baptism (comp. 1Pe_3:21). The appropriation of the work of salvation would have been denied to them without the exaltation of Christ, in the absence of which the Spirit would not have operated (Joh_7:39; Joh_16:7); but by the exaltation it was given[171] to them, and that, indeed, primarily to the Israelites, whom Peter still names alone, because it was only at a later period that he was to rise from this his national standpoint to universalism (chap. 10).

With the reading αὐρτοῦ μάρτ. (see the critical remarks), μάρτ. governs two genitives different in their reference, the one of a person and the other of a thing (see Winer, p. 180 [E. T. 239]; Dissen, ad Pind. Ol. i. 94; Pyth. ii. 56), and αὐτοῦ could not but accordingly precede; but the emphasis lies on the bold ἡμεῖς, to which then τὸ πνεῦμα κ.τ.λ. is added still more defiantly.

τῶν ῥημάτ. τούτων] of these words, i.e. of what has just been uttered. See on Mat_4:4. Peter means the raising and exaltation of Jesus. Of the latter the apostles were witnesses, in so far as they had already experienced the activity of the exalted Jesus, agreeably to His own promise (Act_1:5), through the effusion of the Spirit (Act_2:33 f.). But Luke, who has narrated the tradition of the externally visible event of the ascension as an historical fact, must here have thought of the eye-witness of the apostles at the ascension.

καὶ τὸ πνεῦμα δὲ τὸ ἅγιον] as well we … as also the Spirit (on the other hand, see Hartung, Partikell. I. p. 181), in which case δέ, according to the Attic usage, is placed after the emphasized idea (Baeumlein, Partik. p. 169). The Holy Spirit, the greater witness, different from the human self-consciousness, but ruling and working in believers, witnesses with them (συμμαρτυρεῖ, Rom_8:16). Comp. Act_15:28.

τοῖς πειθαρχ. αὐτῷ] to those who obey Him. In an entirely arbitrary manner this is usually restricted by a mentally supplied ἡμῖν merely to the apostles; whereas all who were obedient to God (in a believing recognition of the Messiah preached to them, comp. Act_2:38, Act_11:17, and so through the ὑπακοὴ τῆς πίστεως, Rom_1:5) had received the gifts of the Spirit. They form the category to which the apostles belong.

[171] Not merely the actual impulse and occasion given, as, after Heinrichs, Kuinoel and de Wette, also Weiss, Petr. Lehrbegr. p. 307 (comp. his bibl. Theol. p. 138), would have us take it. Against this view may be urged the appended καὶ ἄφεσιν ἁμαρτιῶν, which is not compatible with that more free rendering of δοῦναι.

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 5:30 . ὁ Θεὸς τῶν πατέρων ἡμῶν , cf. Act 3:13 . St. Peter, as before, will not dissociate himself from the common wealth of Israel, or his hearers from the message and works of the Christ. ἤγειρεν : does this word refer to the Resurrection, or to the sending of Jesus into this world, and His raising up by God as the Messiah? The former is the view taken by St. Chrysostom, Oecumenius, Erasmus, and amongst moderns by Meyer-Wendt, Nösgen, Alford, Overbeck, Felten, Blass, Holtzmann, Weiss, Hilgenfeld; but in Act 3:15 , Act 4:10 , the phrase is ἤγειρεν ἐκ νεκρῶν ( cf. Sir 48:5 : ὁ ἐγείρας νεκρὸν ἐκ θανάτου ), although in Act 10:40 , Act 13:37 , the word evidently refers to the Resurrection. Others interpret the word as ἀνίστημι in Act 3:22 , and as in Act 13:22 , ἤγειρεν αὐτοῖς τὸν Δαυείδ ( cf. Luk 1:69 ; Luk 7:16 ), so Calvin, Bengel, De Wette, Lechler, Hackett, Page. One of the chief arguments for the former interpretation is the contrast marked in the next clause between the death of the Cross and the Resurrection, but this contrast would still be marked by the following verb. Is it not possible that, as in the days of old God had raised up a Saviour, or Saviours, for Israel, cf. Jdg 2:18 , ἤγειρε Κ . αὐτοῖς κριτάς , Jdg 3:9 ; Jdg 3:15 , ἤγειρε Κ . σωτῆρα τῷ Ἰ ., St. Peter may now speak of Him as raising up Ἰησοῦς , i.e. , a Saviour? see further, Act 5:31 . διεχειρίσασθε , cf. Act 26:21 , “whom ye slew, hanging Him on a tree,” R.V., not as in A.V., “whom ye slew and hanged on a tree,” which would make the words refer to a Jewish mode of punishment, for, according to Jewish law, only those were hanged who were already dead (Deu 21:22 , Jos 10:26 ). The word which means in middle to lay hands upon, and so to slay, to kill, is only used by St. Luke (not in LXX), and forcibly represents the guilt of the Jews in the murder of Jesus, as if they had perpetrated it with their own hands ( cf. Act 26:24 ), “made away with violently,” Page; cf. instances in Wetstein ( trucidastis ). κρεμάσαντες ἐπὶ ξύλου , LXX, Gen 40:19 , Deu 21:22-23 , Jos 10:26 , Est 5:14 ; Est 6:4 (Gal 3:13 ). Although St. Luke uses κρευασθείς of crucifixion, Luk 23:39 , St. Peter alone uses the exact phrase of the text given in Act 10:39 , and so he too has ξύλον , 1Pe 2:24 , for the Cross (although St. Paul uses the same word, Act 13:29 ). The word may therefore have a place amongst the many coincidences between St. Peter’s addresses and the language of his Epistles, see above on pp. 121 ff. The fact that their victim was thus accursed in the eyes of the law aggravated their guilt, and at the same sharply contrasted their act and that of God; for a similar contrast see Act 3:14-15 .

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

Christ is appointed and indeed declareth Prince and preserver of his Church in despite of his enemies.

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

Verse 30. The God of our fathers raised up Jesus] It was well to introduce this, that the council might at once see that they preached no strange God; and that he who so highly honoured the patriarchs, Moses, and the prophets, had yet more highly honoured Jesus Christ in raising him from the dead and seating him at his right hand, and proclaiming him as the only giver of salvation and the repentance which leads to it.

Whom ye slew] They charge them again with the murder of Christ, as they had done before, Ac 4:10-12, where see the notes.

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

30. The God of our fathers. They descend unto the matter whereof they are to speak, that they may declare that they made small account of the commandment of the priests, not without cause, nor yet unadvisedly. For (as I have already said) the comparison between God and man taketh no place save only when there is some contrariety. Therefore they prove by this, that they are enforced by the fear of God to refuse the commandment of the priests; because God commandeth that which they forbid. Therefore, first of all, they say that God had raised up Christ, after the common custom of the Scriptures. For this speech is common, that God raised up prophets or judges, or rather ministers, whom he determined to use into some great work; which importeth as much as that all excellency of nature is weak, unless God do furnish those with singular gifts whom he preferreth unto any excellent office. Peradventure, also they allude unto that famous place of Moses, which Peter cited in his first sermon, (Deuteronomy 18:15, above 3:22.) They cite the God of the fathers by name, as the author, that they may declare that they bring in no new form of religion, neither yet will they enforce upon the people any new god. For they were to make answer to that false slander, that they went about to lead away the people from the law and the prophets. Not that they allow all that worship which was used by the fathers, as profane men are content with this only argument, that the fathers taught thus, that they do all things according to the custom and decree of their ancestors; but the apostles speak in this place of those fathers with whom God hath made his covenant, who followeth right and pure doctrine, who embraceth the promise of salvation with true faith; finally, who had their beginning of the heavenly Father, and who, through the only begotten Son of God, were the children of God together with their posterity.

Whom ye. In this member the apostles declare unto them plainly that they were the enemies of God who would have the chief honor given them as unto the governors and prelates of the Church. Whereupon it followeth that they are unworthy even of the smallest authority. Although there is also a prevention, being a token of boldness, when as he speaketh of that thing boldly and freely which they did account a shameful thing, to wit, lest any part of Christ’s glory should seem to be diminished because he suffered a slanderous death upon the cross; as if it had been said, You have slain him. Neither was your cruelty satisfied with a plain and common death; for he was hanged upon a tree. But neither could death extinguish his power; neither could that shame and reproach which he suffered amongst you take away his honor. Therefore the calling of God continueth firm and stable. Therefore, as the apostles hit the priests in the teeth with that wickedness and heinous offense which they had committed, so they prevent, by a granting, to express the manner of the reproachful death which Christ suffered, lest the authors of the wickedness triumph as having gotten the victory.

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.

(30) Whom ye slew and hanged on a tree.—This synonym for crucifying comes from the LXX. version of Deu_21:23, where it is used in a wider sense, including analogous forms of punishment, such as hanging or impaling. It meets us again in Peter’s speech to Cornelius (Act_10:39. Comp. Gal_3:13).

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

30. The God of our fathers raised up Jesus] As Peter did in Act_3:13, so here the Apostles point out that there is no severance of themselves from the worship of the Covenant God of Israel, but that they were teaching that His promise through Moses had now been fulfilled, for that in Jesus the promised prophet had appeared. Cp. Deu_18:15, and St Peter’s speech, Act_3:22.

whom ye slew and hanged on a tree] Better, whom ye hanged on a tree and slew. This sentence describes the Roman, and not the Jewish mode of execution. With the latter people only those who were already dead were to be hanged (Deu_21:22; Jos_10:26).

In the word which they use for slew the Apostles intimate that the guilt of the Crucifixion was as truly upon the Jews as if the act had been done by their hands, and not by those of the Roman soldiery.

The phrase hanged on a tree is used by St Peter again (Act_10:39), and by nobody else in the N. T. He also has a similar expression, tree for cross (1Pe_2:24), “He bare our sins in his own body on the tree.”

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.

Him hath God exalted with his right hand,.... Not at his right hand, though he is exalted to it, and is set down at it, but with, or by his right hand; that is, by his power: for being by him raised from the dead, he was exalted to the highest heavens, and placed in human nature at the right hand of God, on the same throne with him, crowned with glory and honour; and having a name above every name, and all power and authority both in heaven and in earth given him,

to be a Prince and a Saviour: being made and declared both Lord and Christ, Lord of lords, and Prince of the kings of tHe earth, the Prince of life and peace, the Head of the church, and over all things for the sake of it, and the Saviour of his body the church, of all the elect of God; not with a temporal, but a spiritual and eternal salvation, of which he is become the author by his obedience, sufferings, and death; and is an able and willing, a suitable and an only Saviour: and some of the branches of his power and grace are

for to give repentance to Israel; to the Israel whom God has chosen for himself, and Christ has redeemed by his blood, and whom the Spirit calls by his graee: these being sinners, as well as others, stand in need of repentance; and whereas this is not in any man's power, but is the free gift of God's grace; for though he should give men time and space to repent, and afford them the means of it, yet if he does not give them grace to repent, they never will, such is the hardness of man's heart; Christ is appointed to give this grace to the chosen ones, which he does by sending his Spirit to convince of sin, and to take away the stony heart, and give an heart of flesh:

and forgiveness of sins; free and full forgiveness of all sins; which being obtained by his blood, is applied by his Spirit to all that truly repent of them; for these two always go together; where he gives the one, he also gives the other: the manifestations and applications of pardoning grace are only made to repenting sinners; and there are none that truly, and in an evangelical way, repent of sin, but who have some views, or, at least, hopes of pardoning grace; and none ever mourn more over sin, than those that see it in the glass of forgiving love.

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

30 The God of our fathers raised up Jesus, whom ye slew and hanged on a tree.

Ver. 30. Ye slew and hanged on a tree] Constantine the Great, in honour of our Saviour, took away by a law that custom of crucifying men, in use, till then, among the Romans: a lingering and cruel kind of death; as was likewise that of impaling, very usual, saith Illyricus, among the ancients. The malefactors had a stake or pale (σκολοψ) thrust in at their anus, and it came out again at their shoulders; so that if the stake did not pierce their hearts or vitals, as it was thrust up, they lived sometimes two or three days in exquisite pain and torment. And to this kind of cruel death, said he, St Paul seemeth to allude, 2Co 12:7.

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.

Raised up Jesus - This refers to his resurrection.

Hanged on a tree - That is, on the “cross,” Gal 3:13; 1Pe 2:24; Act 10:39; Act 13:29. This is the amount of Peter’s defense. He begins with the great principle Act 5:29, which they could not gainsay, that God ought to be obeyed rather than man. He then proceeds to state that they were convinced that God had raised up Jesus from the dead, and as they had such decisive evidence of that, and were commanded by the authority of the Lord Jesus to be “witnesses of that,” they were not “at liberty” to be silent. They were bound to obey God rather than the Sanhedrin, and to make known everywhere the fact that the Lord Jesus was risen. The remark that God had raised up Jesus whom they had “slain,” does not seem to have been made to irritate or to reproach them, but merely to “identify” him as the person that had been raised. It was also a confirmation of the truth and reality of the miracle. Of his “death” they had no doubt, for they had been at pains to certify it, Joh 19:31-34. It is certain, however, that Peter did not shrink from charging on them their guilt; nor was he at any pains to “soften” or “mitigate” the severe charge that they had murdered their own Messiah.

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

The God of our fathers; this is the rather mentioned by the apostle, that they might not think our Saviour, or they his ministers, preached any other God unto them, but him whom they had worshipped from their forefathers.

Hanged on a tree; a tree, or wood, which is rather mentioned than a cross, that the allusion to Deu 21:23 might be more full, where he that is hanged on a tree is accursed; and in that Christ was made a curse for us, Gal 3:13.

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

30. God of our fathers—By this solemn expression the apostles assume that Jesus and themselves are in true line of descent from the fathers and under sanction of their God. It was the God of Abraham by whom Jesus was exalted.

Raised up Jesus—These confessors are most careful in face of those Sadducees to insert the doctrine of the resurrection of Jesus in their avowal.

Ye slew—Here again is the charge direct and personal. All sins and all sinners have virtually nailed Jesus to the cross; but these men literally, by direct authorization, performed the deed for all.

A tree—The Greek word does indeed literally signify tree or wood; but it also signifies the perpendicular beam of a cross, and so the word might have been correctly rendered cross.

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

Hanging him for and hanged, A.V. The God of our fathers, etc. Observe how carefully Peter preserves his own brotherhood with the Jews whom he was addressing, and the continuity of the New Testament with the Old Testament as being the sequel of the acts of the same God of Israel. Raised up; viz. from the dead; hgeire, not ajnisth, as 3:22, 26. Some, however (Calvin, Bengel, etc.), take hgeire, as here used, to mean "raised up" in the wider sense of ajnasthsai, as in the T.R. of Act_13:23, where, however, the R.T. has h Slew; viz. with your own hands, as dieceirisasqe means. It only occurs besides in Act_26:27.

Vers. 30-32. The cross and the crown.

In this address which Peter delivered to the Sanhedrim we have another epitome of the gospel.

I THE LOWEST DEPTH OF EARTHLY SHAME. "Whom ye slew and hanged on a tree" (ver. 30). The Son of God was "made a little lower than the angels," even a Son of man, "for the suffering of death". (Heb_2:9) He stooped to the level of our humanity, in order that he might "taste death for every man." And he underwent that experience in its most dreadful form in darkness, pain, shame, desertion, inexpressible agony of soul. He went deliberately down to the very lowest point to which he could stoop, that he might finish the work the Father had given him to do.

II THE HIGHEST SUMMIT OF HEAVENLY HONOUR. "The God of our fathers raised up Jesus... him hath God exalted with his right hand to be a Prince and a Savior" (vers. 30, 31). "From the highest throne of glory to the cross of deepest woe" he had come; now he reascended from the grave to the throne, to the seat of heavenly power and blessedness. He has become an enthroned Redeemer, a sovereign Savior,

(1) occupying the foremost place in heavenly rank,

(2) dispensing salvation to the lost children of men, and

(3) receiving the willing homage, the affectionate service of the multitude he has redeemed. What more honorable, enviable, blessed position can we conceive than that of One who, seated in the very highest post of honor, is conferring the best of all imaginable boons, and is receiving, in return, the freest, richest, most rejoicing worship and service of his redeemed, both of those who are about his person "in the heavens," and of those also who are serving him and striving to follow him below?

III THE METHOD OF THE REIGNING SAVIOUR. He is a Prince and a Savior, to give repentance.., and forgiveness of sins." How does the exalted Lord carry on his great work as he reigns in heaven? By giving repentance and remission.

1. He gives to human souls a sense of the heinousness of their sin.

2. He dispenses to them, through his atoning sacrifice, full and free forgiveness of their sin. Thus he leads men everywhere away from their iniquity, and restores them to the favor and so to the happy service of the Supreme.

IV THE BLESSED CERTAINTY WE HAVE OF THE FACT OF HIS ELEVATION. (Ver. 22.) The apostles could assure the council that these things were so; they could place it beyond all doubt, inasmuch as

(1) they themselves were witnesses of the facts, and

(2) the Holy Spirit had confirmed their testimony by the signs and wonders he enabled them to work. We too have testimony, both human and Divine.

1. The human testimony of the apostles of our Lord; also of all Christian souls in all succeeding generations, who have witnessed for him and the power of his grace; and also the assurance of our contemporaries, who rejoice in the liberty with which he has made them free.

2. The Divine testimony of that gracious Spirit of God, who, though he works no signs and wonders around us, does work conviction, comfort, sanctity, strength, within us. C.

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

Hath raised up Jesus - Of the seed of David, according to the promises made to our fathers.

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

See notes on verse 29

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.

30. ὁ θεὸς τῶν πατέρων ἡμῶν. The Apostles point out, just as Peter did (Act 3:13), that there is no severance of themselves from the worship of the Covenant God of Israel. On the contrary they were teaching that His promise through Moses had now been fulfilled, since in Jesus the promised prophet had appeared. Cf. Deu 18:15, and St Peter’s speech, Act 3:22.

ὃν ὑμεῖς κ.τ.λ. Render, whom ye hanged on a tree and slew. This sentence describes the Roman, and not the Jewish mode of execution. By the Jewish law only those who were already dead were to be hanged (Deu 21:22; Jos 10:26).

In the word διεχειρίσασθε the Apostles point out that the guilt of the Crucifixion was as truly upon the Jews as if they had slain Jesus with their own hands. The phrase κρεμάσαντες ἐπὶ ξύλου is used again (Act 10:39) by St Peter, and by nobody else in the N.T. He also has ξύλον = tree, for σταυρός, a cross, in 1Pe 2:24, ‘He bare our sins in His own body on the tree.’

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.

30. τῶν πατ. ἡμ.] thus binding on Christ and his work, to the covenant whereof all present were partakers.

ἤγειρεν] both from the emphatic position of the verb, and from the context, it must refer to the resurrection, not merely, as in Mat 11:11, Luk 1:69, Jdg 3:9, to raising up in the ordinary sense.

ὑμεῖς, answering to the ἐφʼ ἡμᾶς of the H. P.

ἐπὶ ξύλου] compare reff. and the similar contrast in ch. 3:14, 15. The manner of death is described thus barely and ignominiously, to waken compunction in the hearers, to whom the expression was well known as entailing curse and disgrace on the victim.

31,

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

Ye slew [διεχειρισασθε] . Only here and ch. 26 21. To slay with one's own hands.

Tree. See on Luk 23:31.

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