the Third Week after Easter
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THE MESSAGE
Acts 24:15
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalParallel Translations
I have a hope in God, which these men themselves also accept, that there will be a resurrection, both of the righteous and the unrighteous.
And haue hope towards God, which they themselues also allow, that there shall be a resurrection of the dead, both of the iust and vniust.
And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.
having a hope in God, which these men themselves accept, that there will be a resurrection of both the just and the unjust.
having a hope in God, which these men cherish themselves, that there shall certainly be a resurrection of both the righteous and the wicked.
I have the same hope in God that they have—the hope that all people, good and bad, will surely be raised from the dead.
having [the same] hope in God which these men cherish themselves, that there shall certainly be a resurrection of [the dead], both of the righteous and of the wicked.
having a hope in God, which these men cherish themselves, that there shall certainly be a resurrection of both the righteous and the wicked.
having a hope in God, for which these men are waiting, that there shall certainly be a resurrection of both the righteous and the unrighteous.
and I have the same hope in God that they themselves cherish, that there will be a resurrection of both the righteous and the wicked.
I am just as sure as these people are that God will raise from death everyone who is good or evil.
And I continue to have a hope in God — which they too accept — that there will be a resurrection of both the righteous and the unrighteous.
having hope towards God, which they themselves also receive, that there is to be a resurrection both of just and unjust.
I have the same hope in God that these Jews have—the hope that all people, good and bad, will be raised from death.
And haue hope towardes God, that the resurrection of the dead, which they themselues looke for also, shalbe both of iust and vniust.
And I have the same hope in God which they themselves hold, that there shall be a resurrection of the dead, both of the just and unjust.
I have the same hope in God that these themselves have, namely, that all people, both the good and the bad, will rise from death.
having a hope in God which these men also themselves await: that there is going to be a resurrection of both the righteous and the unrighteous.
having hope toward God, which these themselves also admit, of a resurrection being about to be of the dead, both of just and unjust ones.
having hope toward God, which these also themselves look for, that there shall be a resurrection both of the just and unjust.
Hoping in God for that which they themselves are looking for, that there will be a coming back from the dead for upright men and wrongdoers.
having hope toward God, which these also themselves look for, that there will be a resurrection of the dead, both of the just and unjust.
I have the same hope in God that they themselves cherish - that there is to be a resurrection of the righteous and the wicked.Daniel 12:2; John 5:28-29; Acts 26:6-7;">[xr]
and having hope in Aloha [fn] that which they also hope: that there shall be a resurrection from the house of the dead, of the just and of the evil.
And I have a hope in God, which they also themselves expect, that there is to be a resurrection of the dead, both of the righteous and the wicked.
And haue hope towardes God, that the resurrection of the dead which they them selues loke for also, shalbe both of the iust and vniust.
having hope toward God, which these also themselves look for, that there shall be a resurrection both of the just and unjust.
having hope toward God, which these also themselves look for, that there will be a resurrection of the dead, both of the just and unjust.
Having hope in God, that there shall be a resurrection of the dead, both of the just and of the unjust, which they themselves also expect.
and having a hope directed towards God, which my accusers themselves also entertain, that before long there will be a resurrection both of the righteous and the unrighteous.
whiche also thei hem silf abiden, the ayenrisyng `to comynge of iust men and wickid.
having hope toward God, which these also themselves look for, that there shall be a resurrection both of the just and unjust.
And have hope towards God, which they themselves also allow, that there will be a resurrection of the dead, both of the just and unjust.
I have a hope in God (a hope that these men themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous.
I have hope in God, which they themselves also accept, that there will be a resurrection of the dead, [fn] both of the just and the unjust.
I have the same hope in God that these men have, that he will raise both the righteous and the unrighteous.
I trust God for the same things they are looking for. I am looking for the dead to rise, both those right with God and the sinful.
I have a hope in God—a hope that they themselves also accept—that there will be a resurrection of both the righteous and the unrighteous.
Having, hope, towards God, which, even these themselves, do entertain - that, a resurrection, there shall certainly be, both of righteous and of unrighteous:
Having hope in God, which these also themselves look for, that there shall be a resurrection of the just and unjust.
having a hope in God which these themselves accept, that there will be a resurrection of both the just and the unjust.
and have hope towardes God that ye same resurreccion from deeth (which they them selves loke for also) shalbe both of iust and vniust.
having hope toward God, which they themselves also wait for, [that] there is about to be a rising again of the dead, both of righteous and unrighteous;
and haue hope towardes God, that the same resurreccion of the deed (which they them selues loke for also) shalbe, both of the iust and vniust.
I have the same expectations from the DEITY, which they themselves entertain, that of the resurrection both of the just and of the unjust.
My accusers and I both share the hope that God will raise the dead . . . the good, the bad, and the ugly.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
have: Acts 24:21, Acts 26:6, Acts 26:7, Acts 28:20-31
that: Acts 23:6-8, Job 19:25, Job 19:26, Daniel 12:2, Matthew 22:31, Matthew 22:32, John 5:28, John 5:29, 1 Corinthians 15:12-27, Philippians 3:21, 1 Thessalonians 4:14-16, Revelation 20:6, Revelation 20:12, Revelation 20:13
Reciprocal: Isaiah 26:19 - dead men Luke 14:14 - the resurrection Luke 20:35 - to John 11:24 - I know Acts 4:2 - preached Acts 10:22 - a just Acts 24:25 - righteousness Colossians 1:5 - the hope Titus 2:13 - blessed Hebrews 6:2 - resurrection Hebrews 11:35 - that they
Cross-References
This is the story of Terah. Terah had Abram, Nahor, and Haran. Haran had Lot. Haran died before his father, Terah, in the country of his family, Ur of the Chaldees.
Abraham got up early the next morning, got some food together and a canteen of water for Hagar, put them on her back and sent her away with the child. She wandered off into the desert of Beersheba. When the water was gone, she left the child under a shrub and went off, fifty yards or so. She said, "I can't watch my son die." As she sat, she broke into sobs.
She said, "Certainly, drink!" And she held the jug so that he could drink. When he had satisfied his thirst she said, "I'll get water for your camels, too, until they've drunk their fill." She promptly emptied her jug into the trough and ran back to the well to fill it, and she kept at it until she had watered all the camels. The man watched, silent. Was this God 's answer? Had God made his trip a success or not?
She said, "I'm the daughter of Bethuel the son of Milcah and Nahor. And there's plenty of room in our house for you to stay—and lots of straw and feed besides."
"I had barely finished offering this prayer, when Rebekah arrived, her jug on her shoulder. She went to the spring and drew water and I said, ‘Please, can I have a drink?' She didn't hesitate. She held out her jug and said, ‘Drink; and when you're finished I'll also water your camels.' I drank, and she watered the camels. I asked her, ‘Whose daughter are you?' She said, ‘The daughter of Bethuel whose parents were Nahor and Milcah.' I gave her a ring for her nose, bracelets for her arms, and bowed in worship to God . I praised God , the God of my master Abraham who had led me straight to the door of my master's family to get a wife for his son.
While Jacob was in conversation with them, Rachel came up with her father's sheep. She was the shepherd. The moment Jacob spotted Rachel, daughter of Laban his mother's brother, saw her arriving with his uncle Laban's sheep, he went and single-handedly rolled the stone from the mouth of the well and watered the sheep of his uncle Laban. Then he kissed Rachel and broke into tears. He told Rachel that he was related to her father, that he was Rebekah's son. She ran and told her father. When Laban heard the news—Jacob, his sister's son!—he ran out to meet him, embraced and kissed him and brought him home. Jacob told Laban the story of everything that had happened.
The priest of Midian had seven daughters. They came and drew water, filling the troughs and watering their father's sheep. When some shepherds came and chased the girls off, Moses came to their rescue and helped them water their sheep.
One day Ruth, the Moabite foreigner, said to Naomi, "I'm going to work; I'm going out to glean among the sheaves, following after some harvester who will treat me kindly." Naomi said, "Go ahead, dear daughter."
Ruth gleaned in the field until evening. When she threshed out what she had gathered, she ended up with nearly a full sack of barley! She gathered up her gleanings, went back to town, and showed her mother-in-law the results of her day's work; she also gave her the leftovers from her lunch.
God keeps an eye on his friends, his ears pick up every moan and groan.
Gill's Notes on the Bible
And have hope towards God,.... Of an interest in him, and of enjoying eternal life and happiness with him in a future state:
which they themselves also allow; that is, some of the Jews, not the Sadducees, for they denied what is afterwards asserted; but the Pharisees, who believed the immortality of the soul, and its existence in a future state:
and that there shall be a resurrection of the dead, both of the just and unjust; agreeably to the doctrine of Christ in John 5:28. In this article the Pharisees of those times were sounder than the modern Jews; for though the doctrine of the resurrection of the dead is one of their thirteen articles of faith, and is a fundamental one, which he that does not believe, cannot be said to be of the Jewish religion; yet they limit it entirely to the righteous s, and will not allow that the wicked shall rise again: and this notion obtained also very early; for in their Talmud t it is reported, as the saying of R. Abhu, that
"the day of rain is greater than the resurrection of the dead; the resurrection of the dead is לצדיקים, for the righteous, but the rain is both for the righteous, and the wicked.''
Though Abarbinel u says, that the sense of this expression is not, that they that are not just shall have no part in the resurrection, but that hereby is declared the benefit and reward to be enjoyed at the resurrection; that that is not like rain, from whence both just and unjust equally receive advantage; whereas only the reward is for the righteous, but not for the ungodly: moreover, he observes, that this saying was not received and approved of by all the wise men, particularly that R. Joseph dissented, and others agreed with him; and as for himself, he openly declares, that that assertion, that the just among the Israelites only shall rise again, is foreign from truth, since the Scripture affirms, Daniel 12:2 "that many of them that sleep in the dust of the earth shall awake"; but if there should be no other than the righteous in the resurrection, they would without doubt be very few; besides it is said, "some to everlasting life, and some to everlasting contempt"; and Isaiah says, Isaiah 66:24 "and they shall go forth and look upon the carcasses of the men that have transgressed against me"; which shows, that the ungodly shall rise again, to receive their due punishment: and Manasseh ben Israel w, in the last century, argued for the resurrection of both the godly and ungodly, from the same passages of Scripture; and yet he was not of opinion, that the resurrection would be general and common to all men, only that some of all sorts, good, and bad, and middling, would rise again, and which he supposed was the sense of the ancients. It is certain the Jews are divided in their sentiments about this matter; some of them utterly deny that any other shall rise but the just; yea, they affirm x, that only the just among the Israelites, and not any of the nations of the world shall rise; others say that all shall rise at the resurrection of the dead, excepting the generation of the flood y; and others z think, that only they that have been very bad, or very good, shall rise, but not those that are between both; but certain it is, as the apostle affirms, that all shall rise, both just and unjust: the just are they who are made so by the righteousness of Christ imputed to them, and who being created anew unto righteousness and true holiness, live soberly, righteously, and godly; the unjust are they who are destitute of righteousness, and are filled with all unrighteousness; and these latter, as well as the former, will rise again from the dead; which is clear, not only from the words of Christ, and the writings of the apostles, but from the Scriptures of the Old Testament, particularly Daniel 12:2 and also from the justice of God, which requires that they who have sinned in the body, should be punished in the body; wherefore it is necessary on this account, that the bodies of the wicked should be raised, that they with their souls may receive the full and just recompense of reward; and likewise from the general judgment, which will include the righteous and the wicked, and who must all stand before the judgment seat of Christ, to receive for the deeds done in the body, whether good or evil; in order to which there must be a resurrection of them; to which add, the account the Scripture gives of the punishment of the wicked in hell, which supposes the resurrection of the body, and in which the body and soul will be both destroyed. Indeed there will be a difference between the resurrection of the just and of the unjust, both in the time of their rising, the dead in Christ will rise first at the beginning of the thousand years, the wicked not until they are ended; and in the means and manner of their rising; they will be both raised by Christ, but the one by virtue of union to him, the other merely by his power; the just will rise in bodies not only immortal, and incorruptible, but powerful, spiritual, and glorious, even like to the glorious body of Christ; the wicked will rise with bodies immortal, but not free from sin, nor glorious: yea, their resurrection will differ in the end of it; the one will rise to everlasting life and glory, the other to everlasting shame and damnation.
s Maimon. in Misn. Sanhedrin, c. 11. sect. 1. Kimchi in Isa. xxvi 19. Aben Ezra & Saadiah Gaon in Dan. xii. 2. t T. Bab. Taanith, fol. 7. 1. u Prefat. in Isa. fol. 3. 1. w De Resurrectione Mortuorum, l. 2. c. 8. x Vid. Pocock, Not. Miscel. in port. Mosis, p. 183. y Pirke Eliezer, c. 34. z Vid. Menassah ben Israel, ut supra.
Barnes' Notes on the Bible
And have hope toward God - Having a hope of the resurrection of the dead, which arises from the promises of God.
Which they themselves ... - That is, the Pharisees. Perhaps he designated in this remark the Pharisees who were present. He held nothing in this great cardinal point which they did not also hold. For the reasons why he introduced this point so prominently, and the success of thus introducing it, see the notes on Acts 23:1-9.
Both of the just and unjust - Of the righteous and the wicked; that is, of all the race. As they held this, they could not arraign him for holding it also.
Clarke's Notes on the Bible
Verse Acts 24:15. And have hope toward God, c.] I not only do not hold any thing by which the general creed of this people might be altered, in reference to the present state but, also, I hold nothing different from their belief in reference to a future state; for, if I maintain the doctrine of the resurrection of the dead, it is what themselves allow.
