Acts 13:33
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.
a.
NLT: 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.’
b.
NIV: he 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
c.
YLT: 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.
d.
Amplified Bible: 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.’
e.
Worrell Translation: that God hath fulfilled this for our children, having
raised up Jesus; as it has been written in the second Psalm, ‘Thou art My Son!
Today have I begotten Thee!’
f.
Interlinear Greek Text, George Ricker Berry PH.D: “As also in the psalm second
it has been written, Son my thou art, I today have begotten thee.”
1. “God hath fulfilled the same unto us their
children…”
a.
God [2316 * theos] [Strong: of uncertain affinity; a deity, especially (with
3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very:--X
exceeding, God, god(-ly, -ward).]
b.
hath fulfilled [1603 * ekpleroo] [Strong: from 1537 and 4137; to accomplish
entirely:--fulfill.]
c.
the same [5026 * taute or tauten and tautes] [Strong: dative case, accusative
case and genitive case respectively of the feminine singular of 3778; (towards
or of) this:--her, + hereof, it, that, + thereby, the (same), this (same).]
d.
unto us [2254 * hemin] [Strong: dative case plural of 1473; to (or for, with,
by) us:--our, (for) us, we.]
e.
their [846 * autos] [Strong: from the particle au (perhaps akin to the base of
109 through the idea of a baffling wind) (backward); the reflexive pronoun
self, used (alone or in the comparative 1438) of the third person , and (with
the proper personal pronoun) of the other persons:--her, it(-self), one, the
other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self,
(your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into,
-of, -on, -with), they, (these) things, this (man), those, together, very,
which.]
f.
children [5043 * teknon] [Strong: from the base of 5098; a child (as
produced):--child, daughter, son.]
2. “…in
that he hath raised up Jesus again…”
a.
in that he hath raised up [450 * anistemi] [Strong: from 303 and 2476; to stand
up (literal or figurative, transitive or intransitive):--arise, lift up, raise
up (again), rise (again), stand up(-right).]
1).
Other examples of this terminology used in the Scriptures.
a).
Deuteronomy 18:18 I will raise them up a Prophet from among their brethren,
like unto thee, and will put my words in his mouth; and he shall speak unto
them all that I shall command him.
b).
Acts 13:23 Of this man’s seed hath God according to his promise raised unto
Israel a Saviour, Jesus.
b.
Jesus [2424 * Iesous] [Strong: of Hebrew origin (3091); Jesus (i.e. Jehoshua),
the name of our Lord and two (three) other Israelites:--Jesus.]
1).
The background of this verse is Paul was preaching in the synagogue at Pisidia
Antioch, to Jews and God-fearing [D.C: Theophobic] Gentiles. This verse is not
referring to the resurrection of Jesus Christ, but rather his appearance in
history. The word “again” is not in the Greek text the King James Version is
translated from, even though it is not in italics. (Most if not all
translations of the Bible always put in italics words that are not in the text
itself, but are inserted because the context requires it.) I repeat, in the KJV
(at least in my edition) the word “again” is not in italics, even though it is
not in the text. The NKJV corrects this error. I like what Arthur Pink writes
about this passage.
a).
Arthur W. Pink (Calvinist), An Exposistion of Hebrews, “There the
Apostle declared to the Jews that God had fulfilled the promise made unto the
fathers, namely, that he had “raised up Jesus,” i.e. had sent the Messiah unto
them. Acts 13:33 has no reference to Christ’s resurrection, but relates to his
incarnation and manifestation to Israel…It was not until Acts 13:34, 35 that
the apostle brought in his resurrection…Thus in Acts 13, Psalm 2 is cited to
prove the Father had sent the Savior to Israel and His promise so to do had
been fulfilled in the Divine incarnation.”
2).
In verses 34 and 35 Paul does touch on the resurrection.
a).
Acts 13:34, 35 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.
13:35Wherefore
he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption.
3).
The New King James Version does not have the word “again” in the verse.
3. “…as it
is also written in the second psalm, Thou art my Son, this day have I begotten
thee.”
a.
as [5613 * hos] [Strong: probably adverb of comparative from 3739; which how,
i.e. in that manner (very variously used, as follows):--about, after (that),
(according) as (it had been, it were), as soon (as), even as (like), for, how
(greatly), like (as, unto), since, so (that), that, to wit, unto,
when(-soever), while, X with all speed.]
b.
it is…written [1125 * grapho] [Strong: a
primary verb; to "grave", especially to write; figuratively, to
describe:--describe, write(-ing, -ten).]
c.
also [2532 * kai] [Strong: apparently, a primary particle, having a copulative
and sometimes also a cumulative force; and, also, even, so then, too, etc.;
often used in connection (or composition) with other particles or small
words:--and, also, both, but, even, for, if, or, so, that, then, therefore,
when, yet.]
d.
in [1722 * en] [Strong: a primary preposition denoting (fixed) position (in
place, time or state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519 and 1537);
"in," at, (up-)on, by, etc.:--about, after, against, + almost, X
altogether, among, X as, at, before, between, (here-)by (+ all means), for (...
sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because)
of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X
that, X there(-in, -on), through(-out), (un-)to(-ward), under, when,
where(-with), while, with(-in). Often used in compounds, with substantially the
same import; rarely with verbs of motion, and then not to indicate direction,
except (elliptically) by a separate (and different) preposition.]
1).
The quotation of Psalm 2:7 is a citing of Scriptural proof that Jesus is the
fulfillment of that prophecy and that it is not speaking of his being raised
from the dead but being raised up in fulfillment of the promise that the
Messiah would come. Acts 13:34, 35 do speak of his physical resurrection from
the dead, Acts 13:33 does not.
e.
the second [Strong: 1208 * deuteros dyoo'-ter-os as the compare
of 1417; (ordinal) second (in time, place, or rank; also adverb):--afterward,
again, second(-arily, time).]
f.
psalm [Strong: 5568 * psalmos psal-mos' from 5567; a set piece of
music, i.e. a sacred ode (accompanied with the voice, harp or other instrument;
a "psalm"); collectively, the book of the Psalms:--psalm.]
4. “…Thou
art my Son, this day have I begotten thee.”
a.
Thou [Strong: 4771 * su soo the person pronoun of the second
person singular; thou:-- thou.]
b.
art [Strong: 1488 * ei i second person singular present of 1510;
thou art:--art, be.]
c.
my [Strong: 3450 * mou moo the simpler form of 1700; of me:--I,
me, mine (own), my.]
d.
Son [Strong: 5207 * huios hwee-os' apparently a primary word; a
"son" (sometimes of animals), used very widely of immediate, remote
or figuratively, kinship:--child, foal, son.]
e.
this day [Strong: 4594 * semeron say'-mer-on neuter (as adverb)
of a presumed compound of the article 3588 (t changed to s) and 2250; on the
(i.e. this) day (or night current or just passed); generally, now (i.e. at
present, hitherto):--this (to-)day.]
f.
have I [Strong: 1473 * ego eg-o' a primary pronoun of the first
person I (only expressed when emphatic):--I, me.]
g.
begotten [Strong: 1080 * gennao ghen-nah'-o from a variation of
1085; to procreate (properly, of the father, but by extension of the mother);
figuratively, to regenerate:--bear, beget, be born, bring forth, conceive, be
delivered of, gender, make, spring.]
h.
thee [Strong: 4571 * se seh accusative case singular of 4771;
thee:--thee, thou, X thy house.]
1).
As stated above, this verse is not referring to the resurrection of Christ from
the dead, the resurrection of Christ is not dealt with until the next two
verses. Therefore the referencing of Psalm 2:7 is speaking about Christ’s
physical generation and birth.
2).
There are many commentators that use this verse and Psalm 2:7 to teach the
eternal sonship of Jesus Christ. I want to quote from Walter Martin’s book, Kingdom
of the Cults concerning this doctrine:
a).
“…the doctrine of eternal generation or the eternal Sonship of Christ, which
springs from the Roman Catholic doctrine first conceived by Origen in 230 A.D.,
is a theory which opened the door theologically to the Arian [Jehovah Witness]
and Sabellian [Apostolic-Jesus Only] heresies which today still plague the
Christian Church in the realms of Christology.”
b).
The early Church fathers were in essential agreement that Jesus Christ
pre-existed from all eternity in a unique relationship to God the Father. In
the year 325 at the Council of Nicaea it was officially proclaimed that Jesus
Christ was of the same substance or nature as the Father, and those who
differed with this pronouncement which the Church had always held were
excommunicated. Among them was Arius of Alexandria, a learned Presbyter and the
Christological father of the Jehovah’s Witnesses. Arius held that jesus Christ
was a created being, the first and the greatest creation of God the Father,
that He did not pre-exist from all eternity and that His only claim to Godhood
was the fact that He had been created first and then elevated to the rank of a
deity. Arius derived many of his ideas from his teacher, Lucian of Antioch, who
in turn, borrowed them from Origen, who himself had introduced the term
“eternal generation” or the concept that God from all eternity generates a
second person like Himself, ergo the “eternal Son”. Arius of course rejected
this as illogical and unreasonable, which it is, and taking the other horn of
the dilemma squarely between his teeth reduced the eternal Word of God to the
rank of a creation! It is a significant fact, however, that in the earliest
writings of the church fathers dating from the first century to the year 230 A.
D., the term “eternal generation” was never used, but it has been thisdogma later adopted by Roman
Catholic theology which has fed the Arian heresy through the centuries and
today continues to feed the Christology of Jehovah’s Witnesses.”
c).
The Scripture nowhere calls Jesus Christ the eternal Son of God, and he is
never called Son at all prior to the incarnation, except in prophetic passages
in the Old Testament. The term
"Son" itself is a functional term, as is the term "Father"
and has no meaning apart from time. The
term “Father” incidentally never carries the descriptive adjective “eternal” in
Scripture; as a matter of fact, only the Spirit is called eternal (“the eternal
Spirit” in Hebrews 9:14), emphasizing the fact that the words Father and Son
are purely functional as previously stated. Many heresies have seized upon the
confusion created by the illogical "eternal Sonship" or "eternal
generation" theory of Roman Catholic theology, unfortunately carried over
to some aspects of Protestant theology. Finally; there cannot be any such thing
as eternal Sonship . . . . the word "Son" definitely suggests
inferiority."
