SEV Biblia, Chapter 4:25
que (en Espíritu Santo) por boca de David (nuestro padre), tu siervo, dijiste: ¿Por qu han bramado los gentiles, y los pueblos han pensado cosas vanas?
Clarke's Bible Commentary - Acts 4:25
Verse 25. By the mouth of thy servant David hast said] Several add, but impertinently, dia pneumatov agiou, by the Holy Spirit; but it is sufficient that GOD has said it; and thugs we find that David spoke by the inspiration of God; and that the second Psalm relates to Jesus Christ, and predicts the vain attempts made by Jewish and heathen powers to suppress Christianity.
John Gill's Bible Commentary
Ver. 25. Who by the mouth of thy servant David has said , etc.] In ( Psalm 2:1,2) from whence we learn, that that psalm, though it is without a title, and does not bear Davids name, yet is one of his and so Kimchi says, that David composed it at the beginning of his reign; though Aben Ezra thinks, that it was composed by one of the singers for him, on the day he was anointed; yet he afterwards seems to doubt of it, and on ( Psalm 2:7) says, they are the words of David, or the words of the singer. And certain it is, that in the apostles time this psalm was reckoned to be Davids by the Jews in common; and therefore they speak of it as such: and it was the sense of the ancient doctors of the synagogue, that this psalm is to be understood of the Messiah. Jarchi says, our Rabbins expound the business (of this psalm) concerning the King Messiah; and Kimchi observes, that there are some that interpret this psalm of Gog and Magog f177 , and the Messiah, or anointed, that is the King Messiah; though one of these writers was of opinion, that it is best to understand it of David himself; and Aben Ezra says, that it was composed either for David, or for the Messiah, and to understand it of the Messiah, the thing is more clear. The verses ( Psalm 2:7,8) are particularly applied to the Messiah in some of their most ancient writings f178 , and also in modern ones f179 , as is ( Psalm 2:2) to Messiah ben Joseph f180 : and indeed the whole psalm belongs to the Messiah, as appears from the express mention of him, and the vain attempts of the kings of the earth against him; from the decree and resolution of God to make and declare him king of Zion, notwithstanding their utmost efforts; from his having the Gentiles for his inheritance, which is true of no other; and especially from that reverence, adoration, and worship, which were to be given to him, and that trust and confidence to be placed in him, which can by no means agree with David, nor with any mere creature. The Syriac version reads, who in the Holy Ghost, by the mouth, etc. and so read Bezas most ancient copy, and five other manuscripts of his; and the Vulgate Latin, and Ethiopic versions, read, who in the Holy Ghost, by the mouth of our father David, etc. and the Alexandrian copy, but does not seem to be a genuine reading; since the Jews were not used to call David, but Abraham, their father; nor is it, with propriety, expressed, that God the Father said in, or by the Spirit, what follows, why did the Heathen rage, and the people imagine vain things ? that is, the Gentiles, and the people of the Jews, Pilate, and his council, with the Roman soldiers, and the Jewish sanhedrim, with the common people; who raged against Christ, seized him in a furious manner, led him as a malefactor, and hurried him from bar to bar, in a tumultuous way, and with great noise and clamour urged the crucifixion of him; nor did their rage cease until they had put him to death: yet it was a vain thing in them to imagine he should be held under the power of death; or that this would put a stop to the spread of his doctrine, and the enlargement of his kingdom and interest; since he rose from the dead, as a triumphant conqueror, over all his enemies, and pouring forth his Spirit, in an extraordinary way, he spread his Gospel, and his glory throughout the earth.
Matthew Henry Commentary
Verses 23-31 - Christ's followers do best in company, provided it is their ow company. It encourages God's servants, both in doing work, an suffering work, that they serve the God who made all things, an therefore has the disposal of all events; and the Scriptures must be fulfilled. Jesus was anointed to be a Saviour, therefore it wa determined he should be a sacrifice, to make atonement for sin. But sin is not the less evil for God's bringing good out of it. In threatenin times, our care should not be so much that troubles may be prevented as that we may go on with cheerfulness and courage in our work an duty. They do not pray, Lord let us go away from our work, now that it is become dangerous, but, Lord, give us thy grace to go on stedfastl in our work, and not to fear the face of man. Those who desire Divin aid and encouragement, may depend upon having them, and they ought to go forth, and go on, in the strength of the Lord God. God gave a sig of acceptance of their prayers. The place was shaken, that their fait might be established and unshaken. God gave them greater degrees of his Spirit; and they were all filled with the Holy Ghost, more than ever by which they were not only encouraged, but enabled to speak the wor of God with boldness. When they find the Lord God help them by his Spirit, they know they shall not be confounded, Isa 17.
Greek Textus Receptus
ο 3588 T-NSM δια 1223 PREP στοματος 4750 N-GSN δαβιδ 1138 N-PRI του 3588 T-GSM παιδος 3816 N-GSM σου 4675 P-2GS ειπων 2036 5631 V-2AAP-NSM ινα τι 2444 ADV-I εφρυαξαν 5433 5656 V-AAI-3P εθνη 1484 N-NPN και 2532 CONJ λαοι 2992 N-NPM εμελετησαν 3191 5656 V-AAI-3P κενα 2756 A-APN
Vincent's NT Word Studies
25. Servant (paidov). See on ch. iii. 13.Rage (efruaxan). Only here in New Testament. Originally, to neigh or snort like a horse. Of men, to give one's self haughty airs, and to act and speak insolently. Philo describes a proud man as "walking on tiptoe, and bridling (fruattomenov), with neck erect like a horse."
Robertson's NT Word Studies
4:25 {By the mouth of our father David} (tou patros hemwn dia pneumatos hagiou stomatos daueid). From #Ps 2:1f. here ascribed to David. Baumgarten suggests that the whole company sang the second Psalm and qen Peter applied it to this emergency. The Greek MSS. do not have dia (by) here before stomatos, but only dia before pneumatos hagiou (the Holy Spirit). Hort calls this a "primitive error" perhaps due to an early scribe who omitted this second dia so close to the first dia (Robertson, _Introduction to the Textual Criticism of the N.T._, p. 238). A small list of such primitive errors is there given as suggested by Dr. Hort. {Why} (hina ti). this Greek idiom calls for genetai (second aorist middle subjunctive), {That what may happen}. {The Gentiles} (eqne). So always in LXX, while laoi (peoples) can include Jews. {Did rage} (efruaxan). First aorist active indicative of fruassw, late word, to neigh like a horse, to prance or stamp the ground, to put on lofty airs. Only here in the N.T. in this quotation from #Ps 2:1. {Imagine} (emeletesan). First aorist active indicative of meletaw. Old verb from melete (care), to practise, to caution, as orators and rhetoricians. Only here in the N.T. in this quotation.
