the Week of Proper 20 / Ordinary 25
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Acts 13:33
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He has fulfilled that promise to us, their children, by raising up Jesus from the dead. It's even written in the Good Book of Psalms, 'You're my boy, and today I have become your daddy.'
that God has fulfilled this promise to our children in that He raised up Jesus, as it is also written in the second Psalm, 'YOU ARE MY SON; TODAY I HAVE BEGOTTEN YOU.'
that God has fulfilled this promise to our children in that He raised up Jesus, as it is also written in the second Psalm, ‘You are My Son; today I have begotten You.'
Which God has now put into effect for our children, by sending Jesus; as it says in the second Psalm, You are my Son; this day I have given you being.
that God has fulfilled this to us their children, having raised up Jesus; as it is also written in the second psalm, *Thou* art my Son: this day have *I* begotten thee.
God has fulfilled this for us their children, in that He has raised up Jesus. As it is also written in the second Psalm: 'You are My Son,Today I have begotten You.' Psalms 2:7 ">[fn]
God has fulfilled this 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.
that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.'
God hath fulfilled this to us their children, in raising up Jesus: as it is written also in the second Psalm, Thou art my son, this day have I begotten thee.
that God has amply fulfilled it to our children in raising up Jesus; as it is also written in the second Psalm, `Thou art My Son: to-day I have become Thy Father.'
God hath fulfilled the same vnto vs their children, in that he hath raised vp Iesus againe, as it is also written in the second Psalme: Thou art my Sonne, this day haue I begotten thee.
that this God has fulfilled to us, their children, raising up Jesus; as also it has been written in the second Psalm, "You are My Son, today I have begotten You." Psa. 2:7
how that God hath fulfylled the same vnto vs their children, in yt he raysed vp Iesus agayne. As it is wrytten in the seconde Psalme: Thou art my sonne, this daye haue I begotten the.
agreeable to what is written in the first psalm, "thou art my son, this day have I begotten thee."
that God has completely fulfilled this promise to our children by raising up Jesus, as it is also written in the second Psalm, 'YOU ARE MY SON; TODAY I HAVE BEGOTTEN (fathered) YOU.'
that God hath fulfilled the same unto our children, in that he raised up Jesus; as also it is written in the second psalm, Thou art my Son, this day have I begotten thee.
this he has fulfilled to us their children by raising Jesus; as also it is written in the second psalm, 'Thou art my Son, today I have begotten thee.'
God hath fulfilled vnto vs their chyldre in that he reysed vp Iesus agayne eve as it is written in the fyrste psalme: Thou arte my sonne this same daye begat I the.
that God has fulfilled these things to us, their children, in that he raised up Jesus; as also it is written in the second psalm, You are my Son, this day I have begotten you.
God hath fulfilled the same to us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.
God hath in full completed this to us their children, having raised up Jesus, as also in the second Psalm it hath been written, My Son thou art -- I to-day have begotten thee.
God has made this promise come true for us, his children, by raising Jesus from the dead. We read about this also in Psalm 2: ‘You are my Son. Today I have become your Father.' Psalm 2:7
that this promise God has fulfilled to us, their children, by raising Jesus, as also it is written in the second psalm, ‘ You are my Son; today I have fathered you .'
that he has kept this promise to us. It is just as the second Psalm says about Jesus, "You are my son because today I have become your Father."
he has fulfilled for us the children in raising up Yeshua, as indeed it is written in the second Psalm, ‘You are my Son; today I have become your Father.'
this he has fulfilled to us their children by raising Jesus, as also it is written in the second Psalm, "‘You are my Son, today I have begotten you.'
God hath fulfilled it vnto vs their children, in that he raised vp Iesus, euen as it is written in the seconde Psalme, Thou art my Sonne: this day haue I begotten thee.
Behold God has fulfilled it unto us their children, for he has raised up Jesus, just as it is written in the second psalm, You are my son, this day I have begotten you.
that God has fulfilled the same to us, their children, in that he raised up Yeshua. As it is also written in the second psalm, 'You are my Son. Today I have become your father.'
he has fulfilled for us, their descendants, by raising Jesus. As it is written in the second Psalm, 'You are my Son. Today I have become your Father.'Psalm 2:7">[fn]Psalm 2:7; Hebrews 1:5; 5:5;">[xr]
behold, Aloha hath fulfilled it to their children, (in) that he hath raised up Jeshu; as it is written in the second psalm, Thou art my Son; This day have I begotten thee.
lo, God hath fulfilled it to us their children, in that he raised up Jesus; as it is written in the second psalm: Thou art my Son; this day have I begotten thee.
and God has now fulfilled it for us, their descendants, by raising Jesus. This is what the second psalm says about Jesus: ‘You are my Son. Today I have become your Father.'
God has finished this for us who are their children. He did this by raising Jesus from the dead. It is written in the second Psalm, ‘You are My Son. Today I have become Your Father.'
how that God hath fulfilled the same unto our children, in that he raised up Jesus; as also it is written in the second psalm, Thou art my Son, this day have I begotten thee.
he has fulfilled for us, their children, by raising Jesus; as also it is written in the second psalm, ‘You are my Son; today I have begotten you.'
That God hath fulfilled, the same, for our children, by raising up Jesus: as also, in the second psalm, it is written - My son, art, thou: I, this day, have begotten thee.
This same God hath fulfilled to our children, raising up Jesus, as in the second psalm also is written: Thou art my Son: this day have I begotten thee.
God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.
this promise God has fulfilled to our children by raising Jesus, as it is also written in the second psalm, ‘You are my Son; today I have fathered you.'
God hath fulfylled the same vnto vs their chyldren, in that he raysed vp Iesus agayne. As it is written in the seconde psalme: Thou art my sonne, this day haue I begotten thee.
We are their descendants, and God has made this promise come true for us. God did this by raising Jesus from death. We also read about this in Psalm 2: ‘You are my Son. Today I have become your Father.'
that God has fulfilled this promise to those of us who are the descendants by raising Jesus, as it is also written in the second Psalm: 'YOU ARE MY SON; TODAY I HAVE FATHERED YOU.'
for God hath fulfillid this to her sones, and ayenreisid Jhesu; as in the secounde salm it is writun, Thou art my sone, to dai Y bigat thee.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Thou art: Psalms 2:7, Hebrews 1:5, Hebrews 1:6, Hebrews 5:5
Reciprocal: Deuteronomy 9:5 - that he may Psalms 40:10 - faithfulness Psalms 49:9 - see Psalms 69:13 - in the Jeremiah 32:39 - for the Jeremiah 33:14 - General Jonah 2:6 - yet Zechariah 10:7 - yea Zechariah 10:9 - live Luke 20:42 - himself Luke 24:44 - that all John 1:14 - the only John 1:41 - first Acts 1:20 - in Acts 3:26 - first Acts 5:30 - raised Acts 26:6 - the promise Romans 1:4 - the Son Romans 9:4 - promises Ephesians 4:10 - fill
Gill's Notes on the Bible
God hath fulfilled the same unto us their children,.... The natural descendants of them, as Paul and Barnabas, and the Jews in the synagogue, were:
in that he hath raised up Jesus again; which may not be understood of his resurrection from the dead, since the promise made, and now fulfilled, has not a single respect to that; but of his being raised up, and sent forth into the world, to be a Saviour and Redeemer, and to sit upon the throne of David, as in Acts 2:30 of which raising of him up to regal dignity, mention is made in Psalms 2:1, Psalms 6:1 which is produced as a testimony of it; and the rather this seems to be the sense, since the article of the resurrection of the dead is spoken of in the next verse, as distinct from this; and other passages of Scripture are produced, as speaking of it; though admitting that Christ's resurrection from the dead is here intended, as the Alexandrian copy reads, what follows is very applicable to it, without any detriment to the doctrine of Christ's eternal generation and sonship, as will be hereafter made to appear:
as it is written in the second psalm: Beza's most ancient copy, and other very ancient copies, read, "in the first psalm"; for the first and second psalms seem to have been reckoned by the ancient Jews but one psalm, or one section; for so they say d
""blessed is the man", c. and "why do the Heathen rage", c. חדא פרשה היא, are one "parasha", or section: and they further observe e, that "every section that was dear to David, he began it with "blessed", and ended it with "blessed" he began with "blessed", as it is written, Psalms 1:1 "blessed is the man", c. and he ended it with "blessed", as it is written, Psalms 2:12 "blessed are all they that put their "trust in him":'' though it is elsewhere said f, "blessed is the man", &c. (Psalms 1:1) "and why do the heathen rage", &c. (Psalms 2:1) are two sections and "to the chief musician on Muth Labben", (Psalms 9:1) and "why standest thou afar off", c. (#Ps 10:1-18) are two sections.''
And Kimchi calls g this psalm, as the generality of copies here do, saying,
"this psalm is המזמור השני, "the second psalm."''
And that this psalm belongs to the Messiah, is evident from the mention made of him in Psalms 2:2 from the mad counsel, and vain attempts of the kings of the earth against him, Psalms 2:1. God's decree and resolution to make and declare him King of Zion, notwithstanding all their efforts upon him, Psalms 2:4 from his asking and having the Gentiles, and uttermost parts of the earth for his inheritance, which is true of no other, Psalms 2:8 and especially from that reverence, worship, and adoration, which are to be given to him, and that trust and confidence to be placed in him, Psalms 2:10 which can by no means agree with David, nor with any mere creature whatever and as for Psalms 2:7 which is here cited, what is said in that is inapplicable even to angels, Hebrews 1:5 and much more to David, or any mere man. The whole psalm was, by the ancient Jews, interpreted of the Messiah, as is confessed by some of their later doctors. R. David Kimchi says h,
"there are that interpret it of Gog and Magog, and the Messiah, he is the King Messiah and so the Rabbins of blessed memory interpret it.''
And Jarchi confesses the same, and is somewhat more open in giving his reason for interpreting it otherwise.
"Our Rabbins (says he) expound this affair concerning the King Messiah; but according to its literal sense, and for an answer to the heretics (or Christians), it is right to explain it concerning David himself.''
he clause, "and for an answer to the heretics", is left out in later editions, but was in the more ancient ones; it being so open and barefaced, that the Jews did not choose to let it stand. Aben Ezra is in a doubt whether to interpret the psalm of David, or of the Messiah; though he thinks the former is best; and particularly this seventh verse is, by several of their ancient writers, applied to the Messiah; in one of their writings, esteemed very ancient, are these words i;
"from thence shall come forth, in that day, the Messiah of David; and this is the mystery of, "I will declare the decree, the Lord said unto me, thou art my Son", c.''
And this is the sense of R. Ame k, a famous ancient doctor of theirs: upon mention of those words in Jeremiah 31:22 "the Lord hath created a new thing", c.
"says R. Hone, in the name of R. Ame, this is the King Messiah, as it is said, Psalms 2:7 "this day have I begotten thee".''
And in like manner in the Talmud l, it is understood of the Messiah, where are these expressions
"the Rabbins teach, that Messiah, the son of David, who shall be revealed in haste in our days, the holy blessed God said unto him, ask anything of me, and I will give it thee, as it is said, Psalms 2:7 "I will declare the decree, c. this day have I begotten thee".''
And that this was the sense of the Jews in the times of the apostle, need not be doubted, since the apostle cites these words before a Jewish assembly, in one of their synagogues, and applies them to the Messiah, without any hesitation, or any further reasoning upon it, as being a thing generally agreed on, and out of doubt wherefore the Jew m has no reason to charge the apostle with an error in citing a passage in this psalm, and applying it to Christ, since their ancient doctors have allowed, that it belongs to him, and even the very passage which the apostle produces which passage Maimonides n himself applies to the Messiah. This objector would have it, that David spoke the whole psalm by the Holy Spirit concerning himself, and that he calls himself the Lord's anointed; and that being anointed by the will of the Lord, what was against his kingdom, was against the Lord himself; and that he is called the Son of God, because he attended to the worship of God; and that the begetting of him refers to the time of his unction by Samuel; and that it can by no means agree with Jesus of Nazareth, who never ruled in any place, but others ruled over him, when they condemned him to death as the meanest of the people; and who himself says, that he came not to be ministered unto, Matthew 20:28 especially he thinks those words, "ask of me, and I will give the Heathen", c. greatly militate against the application of the psalm to Jesus for if he is God, what need has he to ask of another? But since the Jewish doctors themselves have applied this psalm to the Messiah, the apostle ought not to be blamed for making such an application; and there are many things which cannot be applied to David himself; for whatever may be said of his anointing, begetting, and sonship, the uttermost parts of the earth were never given for his possession; and much less can he be the son the kings of the earth are called upon to kiss and worship, or he be the object of trust and confidence; and though Jesus in the days of his humiliation was not ministered unto, but ministered to others, and ruled not over others, but submitted to the death of the cross; he has since been made and declared Lord of all, and his kingdom has taken place in the nations of the world, and ere long all the kingdoms of it will become his; and though he is God, it is no ways inconsistent with him, as man and Mediator, to ask anything of his Father, and especially what has been agreed between them shall be given: the words cited by the apostle are, "thou art my Son, this day have I begotten thee"; in Beza's ancient copy, the verse following these words is added, "ask of me", c. The words are to be understood of the eternal filiation of Christ, and are produced, to set forth the greatness and dignity of his person whom God had raised and sent forth in human nature, to be the Saviour and Redeemer of his people: though should they be applied to the resurrection of Christ from the dead, it will no ways prejudice the doctrine of Christ's proper and natural sonship, as being the only begotten of the Father; since the resurrection of Christ is not the cause of his sonship, or the reason why he is called the Son of God, but a manifestation of it; Christ was the Son of God, before his resurrection from the dead; he was declared to be so by a voice from heaven, was believed on by his disciples as such, and confessed by others, both men and devils: besides, if his resurrection was the cause of his sonship, he must beget himself, which is absurd, for he was himself concerned in his resurrection from the dead; more over, his sonship would not be proper, but figurative and metaphorical, whereas he is God's own, or proper son; besides, on this account he could not be called God's only begotten Son, because there are others that have been, and millions that will be raised from the dead besides him: but the reason why these words are applied to the resurrection of Christ, allowing them to be so, is not because he was then begotten as the Son of God, but because he was then manifested to be the eternally begotten Son of God; things are said to be, when they are only manifested to be; so Christ is said to be that day begotten, because he was "declared to be the Son of God with power, by the resurrection from the dead", Romans 1:4 Hence these words are applicable to any time or thing wherein Christ is manifested to be the only begotten Son of God, and accordingly are applied to different times and things; see Hebrews 1:3.
d T. Bab. Beracot, fol. 9. 2. e Ib. fol. 10. 1. f Piske Tosephot in T. Bab. Megilla, art. 34. g In Psal. ii. 1. h In Psal. ii. 12. Vid. T. Bab. Avoda Zara, fol. 3. 2. i Zohar in Numb. fol. 82. 2. k In Abarbinel. Mashmia Jeshua, fol. 37. 2. l T. Bab. Succa, fol. 52. 1. m R. Isaac, Chizzuk Emuna, par. 2. c. 68. p. 454, &c. n In Misn. Sanhedrin, c. 11. sect. 1.
Barnes' Notes on the Bible
God hath fulfilled - God has completed or carried into effect by the resurrection of Jesus. He does not say that every part of 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 - Acts 13:7.
Thou art my Son - This psalm has been usually understood as referring to the Messiah. See the notes on 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. 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 called his Son because he was raised from the dead. And this interpretation accords with the scope of the psalm. In Acts 13:1-3 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 Acts 13:4-5, the psalmist shows that their efforts would not be successful; that God would laugh at their designs; that is, that their plans should not succeed.
In Acts 13:6-7, he shows that the Messiah would be established as a king; that this was the fixed decree, and that he had been begotten for this. All this is represented as subsequent to the raging of the pagan, 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 his 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 for various reasons. In Luke 1:35, because he was begotten by the Holy Spirit. In this place, on account of his resurrection. In Romans 1:4 it is also said that he was declared to be the Son of God by the resurrection from the dead. See the notes on that place. 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, Colossians 1:18, to be “the first-born from the dead”; and thus, in Revelation 1:5; he is called “the firsthegotten of the dead”; and with reference to this renewal or beginning of life he is called a Son. In whatever other senses he is called 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 words “this day” would naturally, in the connection in which they are found, refer to the time when the “decree” was made. The purpose was formed before Christ came into the world; it was executed or carried into effect by the resurrection from the dead. See the notes on Psalms 2:7.
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”; 2 Timothy 2:23, “Unlearned questions avoid, knowing that they do gender (beget) strifes.” It refers also to the labors of the apostles in securing the conversion of sinners to the gospel: 1 Corinthians 4:15, “In Christ Jesus I have begotten you through the gospel”; Philemon 1:10, Whom (Onesimus) I have begotten in my bonds. It is applied to Christians: John 1:13, “Which were born (begotten), not of blood, etc., but of God”; John 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; so raising up stoners from the death of sin, or so producing spiritual life that they should sustain to him the relation of sons.” Thus, he raised up Christ from the dead, and imparted life to his body; and hence, he is said figuratively to have begotten him from the dead, and thus sustains toward the risen Saviour the relation of father. Compare Colossians 1:18; Revelation 1:5; Hebrews 1:5.
Clarke's Notes on the Bible
Verse 33. Written in the second Psalm — Instead of τω ψαλμω τω δευτερω the second Psalm, πρωτω ψαλμω, 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 Luke 1:35; 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, Romans 1:4.
