Act 2:24, 32, 3:15, 26, 4:10, 5:30, 10:40, 13:30, 33-34, 17:31, Rom 10:9 | Barnes | STEP | Verse 24. Whom God hath raised up . This was the main point, in this part of his argument, which Peter wished to establish. He could not but admit that the Messiah had been in an ignominious manner put to death. But he now shows them that God had also raised him up; had thus given his attestation to his doctrine; and had sent down his Spirit according to the promise which the Lord Jesus made before his death. Having loosed the pains of death . The word loosed , λυσας, is opposed to bind , and is properly applied to a cord , or to anything which is bound . See . Hence it means to free , or to liberate , . It is used in this sense here; though the idea of untying or loosing a band is retained, because the word translated pains often means a cord or band . The pains of death . ωδιναςτουθανατου. The word translated pains denotes, properly, the extreme sufferings of parturition, and then any severe or excruciating pangs. Hence it is applied also to death , as being a state of extreme suffering. A very frequent meaning of the Hebrew word, of which this is the translation, is cord , or band . This perhaps was the original idea of the word; and the Hebrews expressed any extreme agony under the idea of bands or cords closely drawn, binding and constricting the limbs, and producing severe pain. Thus death was represented under this image of a band that confined men; that pressed closely on them; that prevented escape; and produced severe suffering. For this use of the word , see ; . It is applied to death, ( ,) "The snares of death prevented me;" answering to the word sorrows in the previous part of the verse. , "The sorrows of death compassed me, and the pains of hell ( hades or sheol , the cords or pains that were binding me down to the grave) gat hold upon me." We are not to infer from this that our Lord suffered anything after death. It means simply that he could not be held by the grave, but that God loosed the bonds which had held him there; and that he now set him free who had been encompassed by these pains or bonds, until they had brought him down to the grave. Pain, mighty pain, will encompass us all like the constrictions and bindings of a cord which we cannot loose, and will fasten our limbs and bodies in the grave. Those bands begin to be thrown around us in early life, and they are drawn closer and closer, until we lie panting under the stricture on a bed of pain, and then are still and immovable in the grave; subdued in a manner not a little resembling the mortal agonies of the tiger in the convolutions of the boa constrictor; or like Laocoon and his sons in the folds of the serpents from the island of Tenedos. It was not possible . This does not refer to any natural impossibility, or to any inherent efficacy or power in the body of Jesus itself; but simply means that, in the circumstances of the case, such an event could not be . Why it could not be, he proceeds at once to show. It could not be consistently with the promises of the Scriptures. Jesus was the Prince of life , ( ,) and had life in himself, ( ) and had power to lay down his life, and to take it again, ( ;) and it was indispensable that he should rise. He came, also, that through death he might destroy him that had the power of death, that is, the devil, ( ;) and as it was his purpose to gain this victory, he could not be defeated in it by being confined to the grave. (a) "Whom God" (*) "pains" "Bands" (b) "not possible that"

Acts 2:24

Verse 24. Whom God hath raised up. This was the main point, in this part of his argument, which Peter wished to establish. He could not but admit that the Messiah had been in an ignominious manner put to death. But he now shows them that God had also raised him up; had thus given his attestation to his doctrine; and had sent down his Spirit according to the promise which the Lord Jesus made before his death.

Having loosed the pains of death. The word loosed, λυσας, is opposed to bind, and is properly applied to a cord, or to anything which is bound. See Mt 21:2, Mk 1:7. Hence it means to free, or to liberate, Lkke 13:16, 1Cor 7:27. It is used in this sense here; though the idea of untying or loosing a band is retained, because the word translated pains often means a cord or band.

The pains of death. ωδιναςτουθανατου. The word translated pains denotes, properly, the extreme sufferings of parturition, and then any severe or excruciating pangs. Hence it is applied also to death, as being a state of extreme suffering. A very frequent meaning of the Hebrew word, of which this is the translation, is cord, or band. This perhaps was the original idea of the word; and the Hebrews expressed any extreme agony under the idea of bands or cords closely drawn, binding and constricting the limbs, and producing severe pain. Thus death was represented under this image of a band that confined men; that pressed closely on them; that prevented escape; and produced severe suffering. For this use of the word , see Ps 119:61; Isa 66:7, Jer 22:23, Hoss 13:13. It is applied to death, (Ps 18:5,) "The snares of death prevented me;" answering to the word sorrows in the previous part of the verse. Ps 116:3, "The sorrows of death compassed me, and the pains of hell (hades or sheol, the cords or pains that were binding me down to the grave) gat hold upon me." We are not to infer from this that our Lord suffered anything after death. It means simply that he could not be held by the grave, but that God loosed the bonds which had held him there; and that he now set him free who had been encompassed by these pains or bonds, until they had brought him down to the grave. Pain, mighty pain, will encompass us all like the constrictions and bindings of a cord which we cannot loose, and will fasten our limbs and bodies in the grave. Those bands begin to be thrown around us in early life, and they are drawn closer and closer, until we lie panting under the stricture on a bed of pain, and then are still and immovable in the grave; subdued in a manner not a little resembling the mortal agonies of the tiger in the convolutions of the boa constrictor; or like Laocoon and his sons in the folds of the serpents from the island of Tenedos.

It was not possible. This does not refer to any natural impossibility, or to any inherent efficacy or power in the body of Jesus itself; but simply means that, in the circumstances of the case, such an event could not be. Why it could not be, he proceeds at once to show. It could not be consistently with the promises of the Scriptures. Jesus was the Prince of life, (Acts 3:15,) and had life in himself, (Jn 1:4, 5:26) and had power to lay down his life, and to take it again, (Jn 10:18;) and it was indispensable that he should rise. He came, also, that through death he might destroy him that had the power of death, that is, the devil, (Heb 2:14;) and as it was his purpose to gain this victory, he could not be defeated in it by being confined to the grave.

(a) "Whom God" Lk 24:1, Acts 13:30,34, 1Cor 6:14, Eph 1:20, Col 2:12 1Thes 1:10, Heb 13:10, 1Pet 1:21 (*) "pains" "Bands" (b) "not possible that" Jn 10:18

Acts 2:32

Verse 32. This Jesus. Peter, having shown that it was predicted that the Messiah would rise, now affirms that it was done in the case of Jesus. If it were a matter of prophecy, all objection to the truth of the doctrine was taken away, and the only question was, whether there was evidence that this had been done. The proof of this Peter now alleges, and offers his own testimony, and that of his brethren, to the truth of this great and glorious fact.

We all are witnesses. It seems probable that Peter refers here to the whole one hundred and twenty who were present, and who were ready to attest it in any manner. The matter which was to be proved was, that Jesus was seen alive after he had been put to death. The apostles were appointed to bear witness of this. And we are told by Paul, (1Cor 15:6,) that he was seen by more than five hundred brethren, that is, Christians, at one time. The hundred and twenty assembled on this occasion were doubtless part of the number, and were ready to attest this. This was the proof that Peter alleged; and the strength of this proof was, and should have been, perfectly irresistible.

(1.) They had seen him themselves. They did not conjecture it, or reason about it; but they had the evidence on which men act every day, and which must be regarded as satisfactory--the evidence of their own senses.

(2.) The number was such that they could not be imposed on. If one hundred and twenty persons could not prove a plain matter of fact, nothing could be established by testimony; there could be no way of arriving at any facts.

(3.) The thing to be established was a plain matter. It was not that they saw him rise. That they never pretended. Impostors would have done thus. But it was that they saw him, talked, walked, ate, drank with him, being alive AFTER he had been crucified. The fact of his death was matter of Jewish record; and no one called it in question. The only fact for Christianity to make out was that he was seen alive afterwards; and this was attested by many witnesses.

(4.) They had no interest in deceiving the world in this thing. There was no prospect of pleasure, wealth, or honour in doing it.

(5.) They offered themselves now as ready to endure any sufferings, or to die, in attestation of the truth of this event.

(b) "This Jesus" Acts 2:24 (c) "We are all witnesses" Lk 24:48

Acts 3:15

Verse 15. And killed the Prince of life. The word rendered prince denotes, properly, a military leader or commander. Hence, in Heb 2:10, it is translated captain: "It became him--to make the captain of their salvation perfect through sufferings." As a captain or commander leads on to victory, and is said to obtain it, so the word comes to denote one who is the cause, the author, the procurer, etc. In this sense it is used: Acts 5:31, "Him hath God exalted to be a Prince and a Saviour, for to give repentance to Israel," etc. In Heb 12:2, it is properly rendered author: "Looking unto Jesus, the author and finisher of our faith." The word author, or giver, would express the meaning of the word here. It also implies that he has dominion over life; an idea, indeed, which is essentially connected with that of his being the author of it. The word life here is used in a large sense, as denoting all manner of life. In this sense it is used in reference to Christ in Jn 1:4, "In him was life," etc. Comp. Jn 5:26, 1Jn 5:11, 1Cor 15:45. Jesus is here called the Prince of life in contrast with him whom the Jews demanded in his place, Barabbas. He was a murderer, Lk 23:19; Mk 15:7, one who had destroyed life; and yet they demanded that he whose character it was to destroy life should be released, and the Author of life be put to death.

Whom God hath raised, etc., Acts 2:24,32.

(h) "raised from the dead" Mt 28:2-6, Eph 1:20 (i) "whereof we are witnesses" Acts 2:32

Acts 3:26

Verse 26. Unto you first. To you who are Jews. This was the direction that the gospel should be first preached to the Jews, beginning at Jerusalem, Lk 24:47. Jesus himself also confined his ministry entirely to the Jews.

Having raised up. This expression does not refer to his having raised him from the dead, but is used in the same sense as in Acts 3:22, where God promised that he would raise up a prophet, and send him to teach the people. Peter means that God had appointed his Son Jesus, or had commissioned him to go and preach to the people to turn them away from their sins.

To bless you. To make you happy; to fulfil the promise made to Abraham.

In turning away. That is, by his preaching, example, death, etc. The highest blessing that can be conferred on men is to be turned from sin. It is the source of all woes; and if men are turned from that, they will be happy. Christ blesses no one in sin, or while loving sin, but by turning them from sin. This was the object which he had in view in coming, Isa 59:20, Mt 1:21. The design of Peter in these remarks was to show them that the Messiah had come, and that now they might look for happiness, pardon, and mercy through him. As the Jews might, so may all; and as Jesus while living sought to turn away men from their sins, so he does still, and still designs to bless all nations by the gospel which he had himself preached, and to establish which he died. All may therefore come and be blessed; and all may rejoice in the prospect that these blessings shall yet be bestowed on all the kindreds of the earth. May the happy day soon come!

Acts 4:10

Verse 10. Be it known, etc. Peter might have evaded the question, or he might have resorted to many excuses and subterfuges, (Calvin,) if he had been desirous of avoiding this inquiry. But it was a noble opportunity for vindicating the honour of his Lord and Master. It was a noble opportunity also for repairing the evil which he had done by his guilty denial of his Lord. Although, therefore, this frank and open avowal was attended with danger, and although it was in the presence of the great and the mighty, yet he chose to state fully and clearly his conviction of the truth. Never was there an instance of greater boldness; and never could there be a more striking illustration of the fitness of the name which the Lord Jesus gave him, that of a rock, Jn 1:42, Mt 16:17,18. The timid, trembling, yielding, and vacillating Simon, he who just before was terrified by a servant girl, and who on the lake was afraid of sinking, is now transformed into the manly, decided, and firm Cephas, fearless before the great council of the nation, and in an unwavering tone asserting the authority of Him whom he had just before denied, and whom they had just before put to death. It is not possible to account for this change except on the supposition that this religion is true. Peter had no worldly motive to actuate him. He had no prospect of wealth or fame by this. Even the hopes of honour and preferment which they had cherished before the death of Jesus, and which might have been supposed to influence them then, were now abandoned by the apostles. Their Master had died; and all their hopes of human honour and power had been buried in his grave. Nothing but the conviction of the truth could have wrought this change, and transformed this timid disciple to a bold and uncompromising apostle.

By the name. By the authority or power, Acts 3:6.

Of Jesus Christ. The union of these two names would be particularly offensive to the sanhedrim. They denied that Jesus was the Christ, or the Messiah; Peter, by the use of the word Christ, affirmed that he was. In the language then used, it would be, "By the name of Jesus, the Messiah."

Of Nazareth. Lest there should be any mistake about his meaning, he specified that he referred to the despised Nazarene; to him who had just been put to death, as they supposed, covered with infamy. Christians little regard the epithets of opprobrium which may be affixed to themselves or to their religion.

Whom ye crucified. There is emphasis in all the expressions that Peter uses. He had before charged the people with the crime of having put him to death, Acts 2:23, 3:14,15; but he now had the opportunity, contrary to all expectation, of urging the charge with still greater force on the rulers themselves, on the very council which had condemned him and delivered him to Pilate. It was a remarkable providence that an opportunity was thus afforded of urging this charge in the presence of the sanhedrim, and of proclaiming to them the necessity of repentance. Little did they imagine, when they condemned the Lord Jesus, that this charge would be so soon urged. This is one of the instances in which God takes the wise in their own craftiness, Job 5:13. They had arraigned the apostles; they demanded their authority for what they had done; and thus they had directly opened the way, and invited them to the serious and solemn charge which Peter here urges against them.

(a) "that by the name" Acts 3:6,16 (*) "whole" "well"

Acts 5:30

Verse 30. Raised up Jesus. This refers to his resurrection.

Hanged on a tree. That is, on the cross, Gal 3:13, 1Pet 2:24; Acts 10:39, 13:29. This is the amount of Peter's defence. He begins with the great principle, (Acts 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, and had constant evidence that God had done it, they were not at liberty to be silent. They were bound to obey God rather than the sanhedrim, and to make known eerywhere 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 mainly to identify 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, Jn 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.

(e) "hanged" Gal 3:13 (*) "tree" "Cross"

Acts 10:40

Verse 40. Shewed him openly. Manifestly; so that there could be no deception, no doubt of his resurrection.

(a) "raised up the third day" Mt 28:1,2

Acts 13:30

Verse 30. But God raised him, Acts 2:23,24.s

Acts 13:33-34

Verse 33. God hath fulfilled. God has completed, or carried into effect, by the resurrection of Jesus. He does not say that all the promise had reference to his resurrection; but his being raised up completed or perfected the fulfillment of the promises which had been made respecting him.

In the second psalm. Ps 2:7.

Thou art my Son. This psalm has been usually understood as referring to the Messiah. Acts 4:25.

This day have I begotten thee. It is evident that Paul uses the expression here as implying that the Lord Jesus is called the Son of God because he raised him up from the dead; and that he means to imply that it was for this reason that he is so called in the psalm. This interpretation of an inspired apostle fixes the meaning of this passage in the psalm; and proves that it is not there used with reference to the doctrine of eternal generation, or to his incarnation, but that he is here called his Son because he was raised from the dead. And this interpretation accords with the scope of the psalm. In Ps 2:1-3, the psalmist records the combination of the rulers of the earth against the Messiah, and their efforts to cast off his reign. This was done, and the Messiah was rejected. All this pertains, not to his previous existence, but to the Messiah on the earth. In Ps 2:4,5, the psalmist shows that their efforts should not be successful; that God would laugh at their designs; that is, that their plans should not succeed. In Ps 2:6,7, he knows that the Messiah would be established as a King; that this was the fixed decree, that he had begotten him for this. All this is represented as subsequent to the raging of the heathen, and to the counsel of the kings against him, and must, therefore, refer not to his eternal generation, or his incarnation, but to something succeeding his death; that is, to his resurrection, and establishment as King at the right hand of God. This interpretation by the apostle Paul proves, therefore, that this passage is not to be used to establish the doctrine of the eternal generation of Christ. Christ is called the Son of God from various reasons. In Lk 1:35, because he was begotten by the Holy Ghost. In this place, on account of his resurrection. In Rom 1:4, it is also said, that he was declared to be the Son of God by the resurrection from the dead. Rom 1:4. The resurrection from the dead is represented as in some sense the beginning of life, and it is with reference to this that the terms Son, and begotten from the dead, are used, as the birth of a child is the beginning of life. Thus Christ is said, Col 1:18, to be "the first, born from the dead" and thus in Rev 1:5, he is called "the first-begotten of the dead," and with reference to this renewal or beginning of life he is called a Son. In whatever other senses he is caned a Son in the New Testament, yet it is here proved,

(1.) that he is called a Son from his resurrection; and,

(2.) that this is the sense in which the expression in the psalm is to be used.

This day. The day, in the mind of the psalmist and of Paul, of his resurrection. Many efforts have been made, and much learned criticism has been expended, to prove that this refers to eternity, or to his pre-existence. But the signification of the word, which never refers to eternity, and the connexion, and the obvious intention of the speaker, is against this. Paul understood this manifestly of the resurrection, This settles the inquiry, and this is the indispensable interpretation in the psalm itself.

Have I begotten thee. This evidently cannot be understood in a literal sense. It literally refers to the relation of an earthly father to his children; but in no such sense can it be applied to the relation of God the Father to the Son. It must therefore be figurative. The word sometimes figuratively means to produce, to cause to exist in any way. 2Ti 2:23: "Unlearned questions avoid, knowing that they do gender [beget] strifes." It refers also to the labours of the apostles in securing the conversion of stoners to the gospel. 1Cor 4:15: "In Christ Jesus I have begotten you through the gospel." Phm 1:10: "Whom [Onesimus] I have begotten in my bonds." It is applied to Christians, Jn 1:13, "Which were born [begotten] not of blood, etc., but of God." Jn 3:3: "Except a man be born [begotten] again," etc. In all these places it is used in a figurative sense to denote the commencement of spiritual life by the power of God attending the truth; raising up sinners from the death of sin; or so producing spiritual life as that they should sustain to God the relation of sons. Thus he raised up Christ from the dead; imparted life to his body; by his own power restored him; and hence is said figuratively to have begotten him from the dead, and hence sustains towards the risen Saviour the relation of Father. Comp. Col 1:18, Rev 1:5, Heb 1:5. (b) "thou art my Son" Ps 2:7. Verse 34. And as concerning. In further proof of that. To show that he actually did it, he proceeds to quote another passage of Scripture.

No more to return to corruption. The word corruption is usually employed to denote putrefaction, or the mouldering away of a body in the grave; its returning to its native dust. But it is certain Acts 13:35; Acts 2:27 that the body of Christ never in this sense saw corruption. The word is therefore used to denote death, or the grave, the cause and place of corruption, The word is thus used in the Septuagint. It means here simply that he should not again die.

He said on this wise. He said thus, ουτως.

I will give you. This quotation is made from Isa 55:3. It is quoted from the Septuagint, with a change of but one word, not affecting the sense. In Isaiah the passage does not refer particularly to the resurrection of the Messiah; nor is it the design of Paul to affirm that it does. His object in this verse is not to prove that he would rise from the dead; but that being risen, he would not again die. That the passage in Isaiah refers to the Messiah there can be no doubt, Isa 55:1,4. The passage here quoted is an address to the people, an assurance to them that the promise made to David should be performed; a solemn declaration that he would make an everlasting covenant with them through the Messiah, the promised descendant of David.

The sure mercies of David. The word mercies here refers to the promise made to David; the mercy or favour shown to him by promising to him a successor, that should not fail to sit on his throne, 2Sam 7:16, Ps 89:4,6, 132:11,12. These mercies and these promises are called "sure," as being true, or unfailing; they should certainly be accomplished. Comp. 2Cor 1:20. The word David here does not refer, as many have supposed, to the Messiah, but to the king of Israel God made to David a promise, a certain pledge; he bestowed on him this special mercy, in promising that he should have a successor who should sit for ever on his throne. This promise was understood by the Jews, and is often referred to in the New Testament, as relating to the Messiah. And Paul here says that that promise here is fulfilled. The only question is, how it refers to the subject on which Paul was immediately discoursing. That point was not mainly to prove his resurrection, but to show particularly that he would never die again, or that he would for ever live and reign. And the argument is, that as God had promised that David should have a successor who should sit for ever on his throne; and as this prediction now terminated in the Messiah, the Lord Jesus, it followed that, as that promise was sure and certain, he would never die again. He must live, if the sure promise was fulfilled. And though he had been put to death, yet under that general promise was the certainty that he would live again. The meaning is, it was impossible that the Messiah, the promised successor of David, the perpetual occupier of his throne, should remain under the power of death. Under this assurance the church now reposes its hopes. Zion's King now lives, ever able to vindicate and save his people.

(*) "this wise" "thus" (1) ταοσια or, just things; which word the Seventy, both in the place of Isa 55:3, and in many others, use for that which in the Hebrew, mercies

Acts 17:31

Verse 31. Because he hath appointed a day. This is given as a reason why God commands men to repent. They must be judged; and if they are not penitent and pardoned, they must be condemned. Rom 2:16.

Whom he hath ordained. Or whom he has constituted or appointed as judge. Acts 10:42. Jn 5:25.

Hath given assurance Has afforded evidence of this. That evidence consists,

(1.) in the fact that Jesus declared that he would judge the nations, Jn 5:25,26 Mt 25, and

(2.) God confirmed the truth of his declaration by raising him from the dead, or gave his sanction to what the Lord Jesus had said, for God would not work a miracle in favour of an imposter.

(g) "a day" Rom 2:16 (*) "ordained" "Appointed" (1) "given assurance" "offered faith"

Romans 10:9

Verse 9. That if thou shalt confess. The word here rendered confess--(ομολογησης)--is often rendered profess. Mt 7:23, "Then will I profess to them I never knew you." Tit 1:16; 3:14; Ro 1:22; 1Timm 2:10, 6:12,13,21, Heb 3:1, etc. It properly means, to speak that which agrees with something which others speak or maintain. Thus confession or profession expresses our agreement or concord with what God holds to be true, and what he declares to be true. It denotes a public declaration or assent to that, here expressed by the words "with thy mouth." A profession of religion then denotes a public declaration of our agreement with what God has declared, and extends to all his declarations about our lost estate, our sin, and need of a Saviour; to his doctrines about his own nature, holiness, and law; about the Saviour and the Holy Spirit; about the necessity of a change of heart and holiness of life; and about the grave and the judgment; about heaven and hell. As the doctrine respecting a Redeemer is the main and leading doctrine, it is put here by way of eminence, as in fact involving all others; and publicly to express our assent to this, is to declare our agreement with God on all kindred truths.

With thy mouth. To profess a thing with the mouth is to speak of it; to declare it; to do it openly and publicly.

The Lord Jesus. Shalt openly acknowledge attachment to Jesus Christ. The meaning of it may be expressed by regarding the phrase, "the Lord," as the predicate; or the thing to be confessed is, that he is Lord. Comp. Acts 2:36, Php 2:11, "And that every tongue should confess that Jesus Christ is Lord." Here it means to acknowledge him as Lord, i.e., as having a right to rule over the soul.

Shalt believe in thy heart. Shalt sincerely and truly believe this, so that the external profession shall correspond with the real, internal feelings. Where this is not the case, it would be hypocrisy; where this is the case, there would be the highest sincerity, and this religion requires.

That God hath raised him. This fact, or article of Christian belief, is mentioned here because of its great importance, and its bearing on the Christian system. If this be true, then all is true. Then it is true that he came forth from God; that he died for sin; and that God approved and accepted his work. Then it is true that he ascended to heaven, and is exalted to dominion over the universe, and that he will return to judge the quick and the dead. For all this was professed and taught; and all this was regarded as depending on the truth of his having been raised from the dead. See Php 2:8-11; Eph 1:21; Acts 2:24,32,33, 17:31, 2Cor 4:14, 1Cor 15:13-20. To profess this doctrine was, therefore, virtually to profess all the truths of the Christian religion. No man could believe this who did not also believe all the truths dependent on it. Hence the apostles regarded this doctrine as so important, and made it so prominent in their preaching. Acts 1:3.

Thou shalt be saved. From sin and hell. This is the doctrine of the gospel throughout; and all this shows that salvation by the gospel was easy.

(a) "thou shalt confess" 1Jn 4:2.