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a Jew, from the circumstance of Jesus not being a natural descendent of David in the male line: it is probable, therefore, that he had never heard of this miracle, and, from that and other circumstances, that it never had a real existence.

24. When John had first preached, before his coming, the baptism of repentance to all the people of Israel.

25. And as John was fulfilling his course, he said, Whom think ye that I am? I am not he: but behold there cometh one after me whose shoes of his feet I am not worthy to loose *.

26. Brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word, "the doctrine," of this salvation sent.

Although you live not in Judæa, yet, being descended from Abraham the father of the Jewish race, or joined to that people by proselytism, this doctrine is addressed to you, and is interesting to you both; for it promises deliverance to all who embrace it; deliverance from the evils and judgments to which they are liable who no longer enjoy the divine favour.

27. For they that dwell at Jerusalem and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbathday, have fulfilled them in condemning

him.

See the commentary on Matt. iii. 11,

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28. And though they found no cause of death in him, i. e. no just cause," yet desired they Pilate that he should be slain.

Their ignorance furnished the Jewish people and rulers with no excuse for their conduct, since it proceeded from evil passions, which blinded the understanding and prevented them from discerning the truth.

29. And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre :

30. But God raised him from the dead;

31. And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people.

Nothing could be better and more unexceptionable testimony than that which is here mentioned, the evidence of men who had been long acquainted with him in Galilee, where he spent the greatest part of his ministry, and who saw him several times after his re

surrection.

32. And we declare unto you glad tidings, how that the promise which was made unto the fathers,

33. God hath fulfilled the same unto us their children, in that he hath

raised up Jesus

Jesus again, as it is also written in the second Psalm, Thou art my son, this day have I begotten thee.

This second Psalm the apostle uses as referring wholly to the Messiah, and this verse in particular, as foretelling his resurrection from the dead. The same passage is applied in the same manner by the author of the epistle to the Hebrews, i. 7. "For to which of the angels, says he," i. e. to which of the divine messengers said he, said he," at any time, Thou art my Son, this day have I begotten thee." This coincidence of sentiment may be regarded as a presumption that that epistle was written by the apostle Paul. Some interpreters consider the words, I have begotten thee, as referring not to a resurrection to life but to being raised to kingly power; it being not unusual to speak of the days of accession of kings to their thrones as their birth-days *.

34. And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David.

This is a quotation from Isaiah, Iv. 3. where the prophet declares to the children of Israel, in the name of God, "I will make with you an everlasting covenant, even the sure mercies of David;" in which words is reference to a covenant made with David, and often renewed, that some of his seed should sit upon his throne for ever. The sure mercies of David, then, are the mercies promised to David, which are sure; and the apostle's argument to prove that Christ rose from the dead is this, that this covenant must have been broken, if he had remained in the grave.

Beza, Pearce, &c.

35. Wherefore he saith also in another Psalm, Thou shalt not, or, "thou wilt not," suffer thy Holy One to see corruption:

or,

36. For David, after he had served his own generation by the will of God, after he had performed the will of God during his own life," fell on sleep, and was laid unto his fathers, and saw corruption

37. But he whom God raised again saw no corruption.

The apostle reasons that David could not be the person referred to in the passage quoted, because he died and was turned into dust; and that there was no one in whom the words could be fulfilled, but Jesus, who lay only three days in the grave, and who could not, therefore, experience corruption. It is observable that Paul in this passage speaks of death as a sleep not of the body, as distinct from the mind, but of the whole man, and that he represents the whole person as experiencing corruption; his language, therefore, strongly favours the opinion of those who suppose that all consciousness is suspended at death.

38. Be it known unto you, therefore, brethren, that through this man is preached unto you the forgiveness

of sins:

In the language of the writers of the New Testament, and particularly of Paul, all mankind, whatever the moral character of individuals might be, were at this time sinners, i. e. no longer enjoyed the benefits Vol. 3.].

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of that covenant of favour and privilege by which the Jews were once distinguished. This they call an impure and unholy state, or a state of sin; and it is the great object of this apostle, in his epistle to the Romans, to prove that the Jews were reduced to this state, but that by embracing the gospel which was preached to them in the name of Christ, they were brought out of this state, or, speaking agreeably to the same language, that their sins were forgiven them, This is that forgiveness of sins to which he here refers.

39.

And by him all that believe are justified," cleared," from all things from which ye could not be cleared by the law of Moses.

The law of Moses, having been violated in its essential points by the Jewish nation, no longer secured to them the divine favour, but left them exposed to all the evils to which they are liable who are cast out of God's covenant: but by faith in Christ, to which he exhorts them, they would be received to the state of privilege which they had lost by their sins, and saved from the calamities which were hanging over the heads of the unbelieving Jews.

40.

Beware, therefore, lest that come upon you which is spoken of in the prophets :

Beware lest you merit the reproachful language of one of the prophets to your fathers, which, though used on a different occasion, may be addressed to you in this case.

41. Behold, ye despisers, and wonder and perish, rather, "hide yourselves," i. e. from shame and confusion; for I work a work in your days, a work

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