Acts 13:25
And as John fulfilled his course, he said, Whom think you that I am? I am not he. But, behold, there comes one after me, whose shoes of his feet I am not worthy to loose.
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EXPOSITORY (ENGLISH BIBLE)
(25) And as John fulfilled his course.—Better was fulfilling, the tense implying continuous action.

Whom think ye that I am?—The precise question is not found in the Gospel records of St. John’s ministry, but the substance of the answer is implied in Matthew 3:11; John 1:20-21.

13:14-31 When we come together to worship God, we must do it, not only by prayer and praise, but by the reading and hearing of the word of God. The bare reading of the Scriptures in public assemblies is not enough; they should be expounded, and the people exhorted out of them. This is helping people in doing that which is necessary to make the word profitable, to apply it to themselves. Every thing is touched upon in this sermon, which might best prevail with Jews to receive and embrace Christ as the promised Messiah. And every view, however short or faint, of the Lord's dealings with his church, reminds us of his mercy and long-suffering, and of man's ingratitude and perverseness. Paul passes from David to the Son of David, and shows that this Jesus is his promised Seed; a Saviour to do that for them, which the judges of old could not do, to save them from their sins, their worst enemies. When the apostles preached Christ as the Saviour, they were so far from concealing his death, that they always preached Christ crucified. Our complete separation from sin, is represented by our being buried with Christ. But he rose again from the dead, and saw no corruption: this was the great truth to be preached.And as John fulfilled his course - As he was engaged in completing his work. His ministry is called a course or race, that which was to be run, or completed.

He said ... - These are not the precise words which the evangelists have recorded, but the sense is the same. See the John 1:20 note; Matthew 3:11 note.

23-25. Of this man's seed hath God, according to … promise, raised unto Israel a Saviour, Jesus—The emphasis on this statement lies: (1) in the seed from which Christ sprang—David's—and the promise to that effect, which was thus fulfilled; (2) on the character in which this promised Christ was given of God—"a Saviour." His personal name "Jesus" is emphatically added, as designed to express that very character. (See on [2005]Mt 1:21). Fulfilled his course; the course of his ministry, or of his life: in respect of either, he ran as one in a race.

I am not he; that is, the Messias, which they were in such expectation of, and so inquisitive about.

There cometh one after me; Christ began his life (as to the flesh) after John and he began his ministry after him, and in that respect may be said to come after him.

Whose shoes of his feet I am not worthy to loose; a proverbial expression, whereby the meanest office is implied, which the disciples or servants could do for their masters, Matthew 3:11. The sense of these words we have, John 1:20,27. And as John fulfilled his course,.... Or race, the work of the ministry he was called to; as he was preaching and baptizing, which were the race set before him to run, and in which he ran well; he made full proof of his ministry. The life of every Christian is a race, and especially of a minister of the Gospel, and which requires strength, courage, agility, patience, and perseverance; this world is the place in which they run; and this is only the running time; in heaven they will sit down on the throne with Christ; the way in which they run, is the way of their duty, the way of God's commandments; the mark they have in view, which they keep their eye on, and to which they direct their course, is Christ; and glory is the incorruptible crown they run for, and which, when they have finished their course, will be given them by the chief shepherd and righteous judge; see 2 Timothy 4:7 and this is to be understood, not of the end of John's race, or ministry, but rather of the beginning of it; for it was then, he said,

whom think ye that I am? I am not he; that is the Messiah. The apostle seems to refer to John 1:19 when the Jews asked him who he was, and he freely declared he was not the Christ; there the question is put by them to him, here by him to them; doubtless the questions were put by both; however the sense is the same, that he was not the Messiah, but he bore testimony to him that was:

but behold there cometh one after me; meaning Jesus, who was the Messiah, and who when John spoke these words, was coming after him from Galilee to Jordan to be baptized by him, and who in a little while after that came forth in the public ministry of the word: John was to come forth first, and then Jesus after him, because he was the harbinger of the Messiah, whose coming he was to proclaim and prepare men for, and whose person he was to point out; for though he is said to be after him, he was not in any sense inferior to him: John was born into the world before Christ, as man, was born, yet he as the eternal Son of God was before John, was from the beginning, even from eternity; John entered on the office of his ministry before him, but Christ was not below him; as not in the dignity of his person, so neither in the nature and excellency of his office; and John takes care to secure the honour and glory of Christ, and to prevent any low opinion that might be entertained of him from what he had said, by adding,

whose shoes of his feet I am not worthy to loose; suggesting hereby, that he was unworthy to be his servant, to perform the meanest part of service for him that could be thought of; so far was he from assuming any preference to him on account of his being before him, as his forerunner; see Matthew 3:11. See Gill on Matthew 3:11. See Gill on John 1:27.

And as John fulfilled 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.
EXEGETICAL (ORIGINAL LANGUAGES)
Acts 13:25. ἐπλήρου: “i.e., non multo ante finem vitæ,” Blass, cf. Acts 7:23.—δρόμον: “Paulum sapit,” cf. Acts 20:24, 2 Timothy 4:7, Galatians 2:2.—ὑπονοεῖτε: three times in Acts, cf. Acts 25:18; Acts 27:27; nowhere else in N.T., but see Jdt 14:14, Tob 8:16, Sir 23:21. Note this free reproduction of the words of the Evangelists—essentially the same but verbally different.—οὐκ εἰμὶ ἐγὼ, I am not he, i.e., the Messiah; best to punctuate as in A. and R.V., so Wendt; but see on the other hand Bethge and Weiss, and the reading they adopt: τί ἐμὲ ὑπον. εἶναι, οὐκ εἰμὶ ἐγώ; the gloss XC. after ἐγώ, old enough to have crept into the text, shows that the punctuation in A.V. was a natural one, Simcox, u. s., p. 70.25. Whom think ye that I am?] The oldest MSS. give “What think ye that I am?” For John’s words, see John 1:20; John 1:27; Matthew 3:11; Mark 1:7; Luke 3:16.Acts 13:25. Τὸν δρόμον, his course) The functions of many of the most excellent of the servants of GOD have been speedily fulfilled and ended: therefore the term course is used (implying speed).—τίνα με ὑπονοεῖτε εἶναι; οὐκ εἰμὶ ἐγὼ) I am not he whom ye think that I am is the rendering of the Latin Vulgate. From which Luther has, Ich bin nicht der, dafür ihr mich haltet. For in the time of Luther the copies of the Latin Vulgate, which he sometimes followed in the Acts (ch. Acts 4:9, Acts 5:6, Acts 9:31), generally were without the mark of interrogation. But in this passage the language is very energetic, (and therefore should be written) with the interrogation, which was afterwards added here also in the Latin editions. Whether τίνα can be used in this place for ὄντινα, or cannot, we do not inquire. Raphelius says it can, Wolf says it cannot.Verse 25. - Was fulfilling for fulfilled, A.V.; what suppose ye for whom think ye, A.V. and T.R.; the shoes of whose feet for whose shoes of his feet, A.V.; unloose for loose, A.V. St. Paul, as reported by Luke, follows very closely the narrative in Luke 3:3, etc. Compare the words Προκηρύξαντος Ἰωάννου... βάπτισμα μετανοίας with Luke 3:3, Κηρύσσων βάπτισμα μετανοίας. Compare Πρὸ προσώπου τῆς εἰσόδου with Τὴν ὁδὸν Κυρίου, Luke 3:4. Compare Παντὶ τῷ λαῷ Ἰσραήλ with the mention in Luke 3:9, 10, of the multitudes of the people, and the enumeration of the different classes of people. Com- pare the question, "Whom [or, 'what'] think ye that I am?" with the statement in Luke 3:15, that all men were musing in their hearts of John whether he were the Christ or not. Compare the construction of the phrase, Ἔρχεται μετ ἐμὲ οϋ οὐκ εἰμὶ ἄξιος τὸ, ὑπόδημα τῶν ποδῶν λῦσαι with Luke 3:16; and in ver. 26 compare the Υἱοὶ γένους Ἀβραὰμ with the Πατέρα ἔχομεν τὸν Ἀβραάμ, and the Τέκνα τῷ Ἀβραάμ of Luke 3:8. There is also a strong resemblance to John 1:19-28. St. Paul fortifies his own witness to Jesus as the Christ by that of John the Baptist, probably from knowing that many of his hearers believed that John was a prophet (see Luke 20:6; Matthew 21:26; comp. Peter's address, Acts 10:37). Think ye (ὑπονοεῖτε)

Originally, to think secretly: hence to suspect, conjecture.

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