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Acts 13:33
Verse
Context
Sermons
Jack Hibbs
David Guzik
Carl Armerding
T. Austin-SparksT. Austin-SparksT. Austin-SparksT. Austin-SparksSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Written in the second Psalm - Instead of τῳ ψαλμῳ τῳ δευτερῳ the second Psalm, πρωτῳ ψαλμῳ, the first Psalm, is the reading of D, and its Itala version, and several of the primitive fathers. Griesbach has received it into the text; but not, in my opinion, on sufficient evidence. The reason of these various readings is sufficiently evident to those who are acquainted with Hebrew MSS. In many of these, two Psalms are often written as one; and the first and second Psalms are written as one in seven of Kennicott's and De Rossi's MSS. Those who possessed such MSS. would say, as it is written in the First Psalm; those who referred to MSS. where the two Psalms were separate, would say, in the Second Psalm, as they would find the quotation in question in the first verse of the second Psalm. There is, therefore, neither contradiction nor difficulty here; and it is no matter which reading we prefer, as it depends on the simple circumstance, whether we consider these two Psalms as parts of one and the same, or whether we consider them as two distinct Psalms. Thou art my Son, this day have I begotten thee - It has been disputed whether this text should be understood of the incarnation or of the resurrection of our Lord. If understood of his incarnation, it can mean no more than this, that the human nature of our blessed Lord was begotten by the energy of the Holy Spirit in the womb of the blessed virgin; for as to his Divine nature, which is allotted to be God, it could neither be created nor begotten. See some reasons offered for this on Luk 1:35 (note); and, if those be deemed insufficient, a thousand more may be added. But in the above reasons it is demonstrated that the doctrine of the eternal Sonship of Christ is absolutely irreconcilable to reason, and contradictory to itself. Eternity is that which has had no beginning, nor stands in any reference to time: Son supposes time, generation, and father; and time also antecedent to such generation: therefore the rational conjunction of these two terms, Son and eternity, is absolutely impossible, as they imply essentially different and opposite ideas. If the passage in question be understood of the resurrection of Christ, it points out that the human nature, which was produced by the power of God in the womb of the virgin, and which was the Son of God, could see no corruption; and therefore, though it died for sin, must be raised from the dead before it saw corruption. Thus God owned that human nature to be peculiarly his own; and therefore Jesus Christ was declared to be the Son of God with power, by the resurrection from the dead, Rom 1:4.
Jamieson-Fausset-Brown Bible Commentary
God hath fulfilled the same--"hath completely fulfilled." in that he hath raised up Jesus again--literally, "raised up"; but the meaning is (notwithstanding the contrary opinion of many excellent interpreters) "from the dead"; as the context plainly shows. as it is written in the second psalm--in many manuscripts "the first Psalm"; what we call the first being regarded by the ancient Jews as only an introduction to the Psalter, which was considered to begin with the second. this day have I begotten thee--As the apostle in Rom 1:4 regards the resurrection of Christ merely as the manifestation of a prior Sonship, which he afterwards (Act 8:32) represents as essential, it is plain that this is his meaning here. (Such declarative meaning of the verb "to be" is familiar to every reader of the Bible). See Joh 15:8, "So shall ye be," that is, be seen to be "My disciples." It is against the whole sense of the New Testament to ascribe the origin of Christ's Sonship to His resurrection.
John Gill Bible Commentary
Or the men of that age and generation in which he lived, the subjects of his kingdom; by governing them with wholesome laws, protecting them in their rights and properties, defending them against their enemies, and regulating and promoting the worship of God among them: by the will of God; this clause may be read in connection with the preceding words, as it is in the Syriac version thus, "after he had in his own age served the will of God"; acted according to it, fulfilled it, and did what the Lord declared to him, or he knew to be the will of God; or with the following words, as in the Vulgate Latin version, "by the will of God fell on sleep", or died; and then the sense is, that after he had done the work of his generation, which was appointed and cut out for him, he died by the decree and counsel of God, which has set bounds to man's life, and has fixed the time of his death; no man dies before, or lives longer than the time it is the will of God he should. David lived according to the will of God's command, and he died by the will of his decree. Death is expressed by falling asleep; a way of speaking very common with the eastern nations, and which represents it in an easy and familiar manner: it is not an annihilation of men; the dead are only fallen asleep, and will wake again in the resurrection; till which time the grave is their restingplace, and out of which the saints will rise fresh and cheerful; and yet, as a time of sleep is a time of inactivity, so no work is done in the grave; and therefore whatever we find to do, should be done in life. It is a long sleep; David has been many hundred years, even thousands, in it; and there will be no awaking out of it till Christ comes again: but this is to be understood of the body only, which only is capable of sleeping the sleep of death, and not of the soul, which dies not with the body, nor continues with it in the grave in a state of insensibility and inactivity, but immediately returns to God; and being happy, is employed in the vision of God, and Christ, in the fellowship of saints and angels, and in the work of praise and thanksgiving: thus, though David is fallen asleep in his body, he is present in spirit with the Lord; and that sweet psalmist of Israel is singing the songs of God in a much better manner than when here on earth. Blessed are they that sleep in Jesus, for they not only sleep quietly and safely, but shall surely rise again, for God will bring them with him; Christ is the first fruits of them, and they shall awake in his likeness. It is further said of David, "and was laid unto his fathers", or was buried; his sepulchre is said to be in Mount Zion (q), where the kings of the house of David were buried; and his sepulchre Peter says in Act 2:29 remained till his time. And saw corruption; his body putrefied in the grave, became the repast of worms, and was reduced to rottenness and dust; and therefore the words could not be spoken of him cited from Psa 16:10. (q) Cippi Hebr. p. 24.
Acts 13:33
In Pisidian Antioch
32And now we proclaim to you the good news: What God promised our fathers 33He has fulfilled for us, their children, by raising up Jesus. As it is written in the second Psalm: ‘You are My Son; today I have become Your Father.’
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Life & Times of Jesus #01
By Jack Hibbs2.1K58:38PRO 30:4ISA 41:4MIC 5:2MAT 26:63LUK 8:26JHN 3:16ACT 13:33In this sermon, the preacher discusses the different aspects of Christ and His role in eternity. The first week focuses on the wonderful news about Christ and eternity. The second week explores Christ's first coming to Jerusalem and Israel. The third week delves into the incarnation of Jesus and His identity as the Word made flesh. The fourth week examines the purpose of Christ's mission and His earthly work. The sermon emphasizes the control and power of Jesus over all things, including the physical world, and encourages listeners to praise and rejoice in His sovereignty. The preacher also criticizes the worship of creation over the creator and challenges the logic of evolutionism.
The Reign of the Lord's Anointed
By David Guzik1.4K23:14PSA 2:3MAT 11:30ACT 13:33In this sermon, the preacher emphasizes that God is not intimidated or hiding from any challenges. He laughs at those who oppose Him and holds them in derision. Despite the opposition, God shows mercy by speaking to those who displease Him, giving them an opportunity to change their ways. The preacher highlights the importance of serving the Lord with fear and rejoicing with trembling, acknowledging God's greatness while finding joy in Him. The sermon concludes with a call to submit to God and kiss the Son, recognizing His authority and submitting humbly to Him.
Psalm 2
By Carl Armerding1.0K39:52PsalmsPSA 2:1ISA 53:5MAT 11:28ACT 13:33In this sermon, the speaker addresses the challenges faced by young people in today's world. He emphasizes the importance of not being drawn away from God and His anointing. The sermon is based on Psalm 2, which is divided into four sections, each representing a different speech. The speaker highlights the invitation of Jesus to come to Him for salvation and warns of the consequences of rejecting this invitation. The sermon concludes with a focus on the titles and roles of Jesus, such as the anointed one, God's King, the Son, the judge, and the Savior. The speaker encourages the audience to reflect on how Christ is presented in the Psalms and to have a personal connection with Him.
The Transcendent Thought of Sonship
By T. Austin-Sparks0SonshipSpiritual GrowthJHN 4:21ACT 13:33ROM 8:19EPH 1:23HEB 1:2HEB 2:5HEB 2:10HEB 3:6HEB 6:1HEB 12:5T. Austin-Sparks emphasizes the profound significance of sonship as presented in the Letter to the Hebrews, illustrating that true sonship is not merely an initial relationship with God but a mature and responsible state of being that reflects spiritual growth. He highlights the importance of moving beyond spiritual infancy to embrace the fullness of life in Christ, warning against the dangers of stagnation and the temptation to revert to earthly traditions. The sermon connects the concept of sonship with the divine purpose of bringing many sons to glory, underscoring the spiritual nature of this relationship and its implications for believers. Sparks also draws parallels between the teachings in Hebrews and the Gospel of John, emphasizing the inner, spiritual relationship between the Father and the Son. Ultimately, he calls for a recovery of life and fullness in Christ, urging believers to transcend mere tradition and embrace the living reality of their faith.
Resurrection, the Hallmark of Sonship - 2
By T. Austin-Sparks0SonshipResurrectionMAT 27:46LUK 23:46JHN 20:17ACT 13:33ROM 1:4ROM 8:19GAL 3:26EPH 1:3HEB 1:51PE 1:3T. Austin-Sparks emphasizes the significance of resurrection as the hallmark of sonship, illustrating the transition from Jesus' cry of abandonment on the cross to His declaration of 'Father' after His resurrection. He explains that through Christ's resurrection, sonship is restored, allowing believers to call God 'Father' and experience a new relationship with Him. The sermon reflects on the implications of Jesus being declared the Son of God through His resurrection, highlighting the importance of living in the reality of this sonship amidst the challenges of life. Sparks encourages believers to recognize their identity as children of God, empowered by the resurrection, and to manifest this truth in their lives as a testimony to the world. Ultimately, he reassures that the forsakenness experienced by Christ ensures that those in Him will never face abandonment by God.
"In the Likeness of His Resurrection"
By T. Austin-Sparks0Spiritual GrowthResurrectionACT 4:25ACT 13:33ROM 1:4HEB 1:5HEB 2:5T. Austin-Sparks emphasizes the profound significance of resurrection throughout Scripture, asserting that all divine matters find their new beginning through the resurrection of Jesus Christ. He highlights that the resurrection serves as the ultimate attestation of Christ's Sonship, marking Him as the 'firstborn from the dead' and establishing a vital principle in Christian experience: true life emerges from death. Sparks illustrates this through biblical examples, such as Isaac and the experiences of believers, showing that spiritual growth often involves cycles of death and resurrection. He concludes by affirming that living in the power of resurrection life transcends natural limitations, urging believers to depend solely on the life of Christ for spiritual effectiveness.
God Hath Spoken - Part 3
By T. Austin-Sparks0SonshipSpiritual MaturityJHN 4:21ACT 13:33ROM 8:19EPH 1:23HEB 1:2HEB 2:9HEB 3:6HEB 6:1HEB 12:5T. Austin-Sparks emphasizes the profound meaning of sonship in his sermon 'God Hath Spoken - Part 3', illustrating that sonship is not merely an initial relationship with God but a call to spiritual maturity and responsibility. He highlights that the fullness of Christ and the divine purpose of sonship are central themes in the Letter to the Hebrews, urging believers to progress beyond spiritual infancy. Sparks warns that many may fail to realize the full intention of their birth as children of God, and he connects the concept of sonship to the resurrection and eternal life. He stresses the importance of moving away from earthly traditions to embrace a living relationship with Christ, which leads to spiritual fullness. Ultimately, the sermon calls for believers to pursue a deeper understanding of their identity as sons and daughters of God, which carries the promise of dominion and glory in the world to come.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Written in the second Psalm - Instead of τῳ ψαλμῳ τῳ δευτερῳ the second Psalm, πρωτῳ ψαλμῳ, the first Psalm, is the reading of D, and its Itala version, and several of the primitive fathers. Griesbach has received it into the text; but not, in my opinion, on sufficient evidence. The reason of these various readings is sufficiently evident to those who are acquainted with Hebrew MSS. In many of these, two Psalms are often written as one; and the first and second Psalms are written as one in seven of Kennicott's and De Rossi's MSS. Those who possessed such MSS. would say, as it is written in the First Psalm; those who referred to MSS. where the two Psalms were separate, would say, in the Second Psalm, as they would find the quotation in question in the first verse of the second Psalm. There is, therefore, neither contradiction nor difficulty here; and it is no matter which reading we prefer, as it depends on the simple circumstance, whether we consider these two Psalms as parts of one and the same, or whether we consider them as two distinct Psalms. Thou art my Son, this day have I begotten thee - It has been disputed whether this text should be understood of the incarnation or of the resurrection of our Lord. If understood of his incarnation, it can mean no more than this, that the human nature of our blessed Lord was begotten by the energy of the Holy Spirit in the womb of the blessed virgin; for as to his Divine nature, which is allotted to be God, it could neither be created nor begotten. See some reasons offered for this on Luk 1:35 (note); and, if those be deemed insufficient, a thousand more may be added. But in the above reasons it is demonstrated that the doctrine of the eternal Sonship of Christ is absolutely irreconcilable to reason, and contradictory to itself. Eternity is that which has had no beginning, nor stands in any reference to time: Son supposes time, generation, and father; and time also antecedent to such generation: therefore the rational conjunction of these two terms, Son and eternity, is absolutely impossible, as they imply essentially different and opposite ideas. If the passage in question be understood of the resurrection of Christ, it points out that the human nature, which was produced by the power of God in the womb of the virgin, and which was the Son of God, could see no corruption; and therefore, though it died for sin, must be raised from the dead before it saw corruption. Thus God owned that human nature to be peculiarly his own; and therefore Jesus Christ was declared to be the Son of God with power, by the resurrection from the dead, Rom 1:4.
Jamieson-Fausset-Brown Bible Commentary
God hath fulfilled the same--"hath completely fulfilled." in that he hath raised up Jesus again--literally, "raised up"; but the meaning is (notwithstanding the contrary opinion of many excellent interpreters) "from the dead"; as the context plainly shows. as it is written in the second psalm--in many manuscripts "the first Psalm"; what we call the first being regarded by the ancient Jews as only an introduction to the Psalter, which was considered to begin with the second. this day have I begotten thee--As the apostle in Rom 1:4 regards the resurrection of Christ merely as the manifestation of a prior Sonship, which he afterwards (Act 8:32) represents as essential, it is plain that this is his meaning here. (Such declarative meaning of the verb "to be" is familiar to every reader of the Bible). See Joh 15:8, "So shall ye be," that is, be seen to be "My disciples." It is against the whole sense of the New Testament to ascribe the origin of Christ's Sonship to His resurrection.
John Gill Bible Commentary
Or the men of that age and generation in which he lived, the subjects of his kingdom; by governing them with wholesome laws, protecting them in their rights and properties, defending them against their enemies, and regulating and promoting the worship of God among them: by the will of God; this clause may be read in connection with the preceding words, as it is in the Syriac version thus, "after he had in his own age served the will of God"; acted according to it, fulfilled it, and did what the Lord declared to him, or he knew to be the will of God; or with the following words, as in the Vulgate Latin version, "by the will of God fell on sleep", or died; and then the sense is, that after he had done the work of his generation, which was appointed and cut out for him, he died by the decree and counsel of God, which has set bounds to man's life, and has fixed the time of his death; no man dies before, or lives longer than the time it is the will of God he should. David lived according to the will of God's command, and he died by the will of his decree. Death is expressed by falling asleep; a way of speaking very common with the eastern nations, and which represents it in an easy and familiar manner: it is not an annihilation of men; the dead are only fallen asleep, and will wake again in the resurrection; till which time the grave is their restingplace, and out of which the saints will rise fresh and cheerful; and yet, as a time of sleep is a time of inactivity, so no work is done in the grave; and therefore whatever we find to do, should be done in life. It is a long sleep; David has been many hundred years, even thousands, in it; and there will be no awaking out of it till Christ comes again: but this is to be understood of the body only, which only is capable of sleeping the sleep of death, and not of the soul, which dies not with the body, nor continues with it in the grave in a state of insensibility and inactivity, but immediately returns to God; and being happy, is employed in the vision of God, and Christ, in the fellowship of saints and angels, and in the work of praise and thanksgiving: thus, though David is fallen asleep in his body, he is present in spirit with the Lord; and that sweet psalmist of Israel is singing the songs of God in a much better manner than when here on earth. Blessed are they that sleep in Jesus, for they not only sleep quietly and safely, but shall surely rise again, for God will bring them with him; Christ is the first fruits of them, and they shall awake in his likeness. It is further said of David, "and was laid unto his fathers", or was buried; his sepulchre is said to be in Mount Zion (q), where the kings of the house of David were buried; and his sepulchre Peter says in Act 2:29 remained till his time. And saw corruption; his body putrefied in the grave, became the repast of worms, and was reduced to rottenness and dust; and therefore the words could not be spoken of him cited from Psa 16:10. (q) Cippi Hebr. p. 24.