Word Pictures in the New Testament - David Cox

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.]