Word Pictures in the New Testament - David Cox
Word Pictures in the New Testament - David Cox Word Pictures in the New Testament - David Cox
Word Pictures in the NT [Acts: Chapter 10] Peter had not before perceived this fact. On the great Day of Pentecost when he spoke of the promise "to all those afar off" (2:39) Peter understood that they must first become Jews and then Christians. The new idea that now makes a revolution in Peter's outlook is precisely this that Christ can and will save Gentiles like this Cornelius group without their becoming Jews at all. 10:36 {The word which he sent} (\ton logon hon apesteilen\). Many ancient MSS. (so Westcott and Hort) read merely \ton logon apesteilen\ (he sent the word). This reading avoids the anacoluthon and inverse attraction of \logon\ to the case of the relative \hon\ (which). {Preaching good tidings of peace through Jesus Christ} (\euaggelizomenos eir•n•n dia I•sou Christou\). Gospelizing peace through Jesus Christ. There is no other way to have real peace between individuals and God, between races and nations, than by Jesus Christ. Almost this very language occurs in Eph 2:17 where Paul states that Jesus on the cross "preached (gospelized) peace to you who are afar off and peace to you who are near." Peter here sees what Paul will see later with great clearness. {He is Lord of all} (\houtos estin pant•n kurios\). A triumphant parenthesis that Peter throws in as the reason for his new truth. Jesus Christ is Lord of all, both Jews and Gentiles. 10:37 {Ye know} (\humeis oidate\). Peter reminds his Gentile audience that the main facts concerning Jesus and the gospel were known to them. Note emphatic expression of \humeis\ (you). {Beginning} (\arxamenos\). The Textus Receptus has \arxamenon\ (accusative), but the nominative is given by Aleph A B C D E H and is certainly correct. But it makes a decided anacoluthon. The accusative would agree with \rh•ma\ used in the sense of message or story as told by the disciples. The nominative does not agree with anything in the sentence. The same phrase occurs in Lu 23:5. Here is this aorist middle participle almost used like an adverb. See a similar loose use of \arxamenos\ in the same sense by Peter in Ac 1:22. The baptism of John is given as the _terminus a quo_. The story began with a skip to Galilee after the baptism just like the Gospel of Mark. This first message of Peter to the Gentiles (10:37-44) corresponds in broad outline with Mark's Gospel. Mark heard Peter preach many times and evidently planned his Gospel (the Roman Gospel) on this same model. There is in it nothing about the birth and childhood of Jesus nor about the intervening ministry supplied by John's http://www.ccel.org/r/robertson_at/wordpictures/htm/AC10.RWP.html (10 of 15) [28/08/2004 09:06:41 a.m.]
Word Pictures in the NT [Acts: Chapter 10] Gospel for the period (a year) between the baptism and the Galilean Ministry. Peter here presents an objective statement of the life, death, and resurrection of Jesus with proof from the Scriptures that he is the Messiah. It is a skilful presentation. 10:38 {Jesus of Nazareth} (\I•soun ton apo Nazareth\). Jesus the one from Nazareth, the article before the city identifying him clearly. The accusative case is here by \prolepsis\, Jesus being expressed for emphasis before the verb "anointed" and the pronoun repeated pleonastically after it. "Jesus transfers the mind from the gospel-history to the personal subject of it" (Hackett). {God anointed him} (\echrisen, auton, ho theos\). First aorist active of the verb \chri•\, to anoint, from which the verbal \Christos\ is formed (Ac 2:36). The precise event referred to by Peter could be the Incarnation (Lu 1:35f.), the Baptism (Lu 3:22), the Ministry at Nazareth (Lu 4:14). Why not to the life and work of Jesus as a whole? {Went about doing good} (\di•lthen euerget•n\). Beautiful description of Jesus. Summary (constative) aorist active of \dierehomai\, to go through (\dia\) or from place to place. The present active participle \euerget•n\ is from the old verb \euergete•\ (\eu\, well, \ergon\, work) and occurs only here in the N.T. The substantive \euerget•s\ (benefactor) was often applied to kings like Ptolemy Euergetes and that is the sense in Lu 22:25 the only N.T. example. But the term applies to Jesus far more than to Ptolemy or any earthly king (Cornelius a Lapide). {And healing} (\kai i•menos\). And in particular healing. Luke does not exclude other diseases (cf. Lu 13:11,16), but he lays special emphasis on demoniacal possession (cf. Mr 1:23). {That were oppressed} (\tous katadunasteuomenous\). Present passive articular participle of \katadunasteu•\. A late verb in LXX and papyri. In the N.T. only here and Jas 2:6 (best MSS.). One of the compounds of \kata\ made transitive. The reality of the devil (the slanderer, \diabolos\) is recognized by Peter. {For God was with him} (\hoti ho theos •n met' autou\). Surely this reason does not reveal "a low Christology" as some charge. Peter had used the same language in Ac 7:9 and earlier in Lu 1:28,66 as Nicodemus does in Joh 3:2. 10:39 {And we are witnesses} (\kai h•meis martures\). Compare "ye yourselves know" (verse 37). Peter thus appeals to what the audience know and to what the disciples know. He made the same claim about personal witnesses of the Resurrection of Jesus at http://www.ccel.org/r/robertson_at/wordpictures/htm/AC10.RWP.html (11 of 15) [28/08/2004 09:06:41 a.m.]
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<strong>Word</strong> <strong>Pictures</strong> <strong>in</strong> <strong>the</strong> NT [Acts: Chapter 10]<br />
Peter had not before perceived this fact. On <strong>the</strong> great Day of<br />
Pentecost when he spoke of <strong>the</strong> promise "to all those afar off"<br />
(2:39) Peter understood that <strong>the</strong>y must first become Jews and<br />
<strong>the</strong>n Christians. The new idea that now makes a revolution <strong>in</strong><br />
Peter's outlook is precisely this that Christ can and will save<br />
Gentiles like this Cornelius group without <strong>the</strong>ir becom<strong>in</strong>g Jews at<br />
all.<br />
10:36 {The word which he sent} (\ton logon hon apesteilen\). Many<br />
ancient MSS. (so Westcott and Hort) read merely \ton logon<br />
apesteilen\ (he sent <strong>the</strong> word). This read<strong>in</strong>g avoids <strong>the</strong><br />
anacoluthon and <strong>in</strong>verse attraction of \logon\ to <strong>the</strong> case of <strong>the</strong><br />
relative \hon\ (which). {Preach<strong>in</strong>g good tid<strong>in</strong>gs of peace through<br />
Jesus Christ} (\euaggelizomenos eir•n•n dia I•sou Christou\).<br />
Gospeliz<strong>in</strong>g peace through Jesus Christ. There is no o<strong>the</strong>r way to<br />
have real peace between <strong>in</strong>dividuals and God, between races and<br />
nations, than by Jesus Christ. Almost this very language occurs<br />
<strong>in</strong> Eph 2:17 where Paul states that Jesus on <strong>the</strong> cross "preached<br />
(gospelized) peace to you who are afar off and peace to you who<br />
are near." Peter here sees what Paul will see later with great<br />
clearness. {He is Lord of all} (\houtos est<strong>in</strong> pant•n kurios\). A<br />
triumphant paren<strong>the</strong>sis that Peter throws <strong>in</strong> as <strong>the</strong> reason for his<br />
new truth. Jesus Christ is Lord of all, both Jews and Gentiles.<br />
10:37 {Ye know} (\humeis oidate\). Peter rem<strong>in</strong>ds his Gentile<br />
audience that <strong>the</strong> ma<strong>in</strong> facts concern<strong>in</strong>g Jesus and <strong>the</strong> gospel were<br />
known to <strong>the</strong>m. Note emphatic expression of \humeis\ (you).<br />
{Beg<strong>in</strong>n<strong>in</strong>g} (\arxamenos\). The Textus Receptus has \arxamenon\<br />
(accusative), but <strong>the</strong> nom<strong>in</strong>ative is given by Aleph A B C D E H<br />
and is certa<strong>in</strong>ly correct. But it makes a decided anacoluthon. The<br />
accusative would agree with \rh•ma\ used <strong>in</strong> <strong>the</strong> sense of message<br />
or story as told by <strong>the</strong> disciples. The nom<strong>in</strong>ative does not agree<br />
with anyth<strong>in</strong>g <strong>in</strong> <strong>the</strong> sentence. The same phrase occurs <strong>in</strong> Lu<br />
23:5. Here is this aorist middle participle almost used like an<br />
adverb. See a similar loose use of \arxamenos\ <strong>in</strong> <strong>the</strong> same sense<br />
by Peter <strong>in</strong> Ac 1:22. The baptism of John is given as <strong>the</strong><br />
_term<strong>in</strong>us a quo_. The story began with a skip to Galilee after<br />
<strong>the</strong> baptism just like <strong>the</strong> Gospel of Mark. This first message of<br />
Peter to <strong>the</strong> Gentiles (10:37-44) corresponds <strong>in</strong> broad outl<strong>in</strong>e<br />
with Mark's Gospel. Mark heard Peter preach many times and<br />
evidently planned his Gospel (<strong>the</strong> Roman Gospel) on this same<br />
model. There is <strong>in</strong> it noth<strong>in</strong>g about <strong>the</strong> birth and childhood of<br />
Jesus nor about <strong>the</strong> <strong>in</strong>terven<strong>in</strong>g m<strong>in</strong>istry supplied by John's<br />
http://www.ccel.org/r/robertson_at/wordpictures/htm/AC10.RWP.html (10 of 15) [28/08/2004 09:06:41 a.m.]