Acts 13:30
But God raised him up from the dead the third day:
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- Vulgate (Clementine)
- Deus vero suscitavit eum a mortuis tertia die : qui visus est per dies multos his
- Greek New Testament (SBLGNT)
- ὁ δὲ θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν·
Haydock's commentary
On verses 24 to 32
He then brings the testimony, which John the Baptist gave of Jesus, as it is likely many of them had heard of John, and of the great esteem that all the people had of his virtue and sanctity. He tells them that salvation was offered and sent them by Jesus, against whom the chief of the Jews at Jerusalem obtained of Pilate a sentence, that he should be crucified; but that God raised him up from the dead the third day. And we, says he, publish to you this promise, the Messias, promised to our forefathers.
Where a note speaks of the Jewish people, the Church teaches that the Passion cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St Augustine Expositions on the Book of Psalms, Psalm VIII
6. “Out of the mouth of babes and sucklings Thou hast made perfect praise, because of Thine enemies.” By enemies to this dispensation, which has been wrought through Jesus Christ and Him crucified, we ought generally to understand all who forbid belief in things unknown, and promise certain knowledge: as all heretics do, and they who in the superstition of the Gentiles are called philosophers. Not that the promise of knowledge is to be blamed; but because they deem the most healthful and necessary step of faith is to be neglected, by which we must needs ascend to something certain, which nothing but that which is eternal can be. Hence it appears that they do not possess even this knowledge, which in contempt of faith they promise; seeing that they know not so useful and necessary a step thereof. …
St John Chrysostom A Commentary on the Acts of the Apostles, Homily XXIX on Acts xiii. 16, 17
Behold Barnabas giving place to Paul, how should it be otherwise? to him whom he brought from Tarsus; just as we find John on all occasions giving way to Peter: and yet Barnabas was more looked up to than Paul: true, but they had an eye only to the common advantage. “Then Paul stood up,” it says; this was a custom of the Jews, “and beckoned with his hand.” And see how he prepares the way beforehand for his discourse: having first praised them, and showed his great regard for them in the words, “ye that fear God,” he so begins his discourse. And he says not, Ye proselytes, since it was a term of disadvantage. “The God of this people chose our fathers: and the people”, See, he calls God Himself their God peculiarly, Who is the common God of men; and shows how great from the first were His benefits, just as Stephen does. …
Theodoret Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus, The Impassible
Eran. This distinction is not the teaching of the divine Scripture; it says that the Son of God died. So the Apostle; “For if when we were enemies we were reconciled to God by the death of His Son.” And he says that the Lord was raised from the dead for “God” he says “raised the Lord from the dead.”
Theodoret Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus, The Impassible
“When therefore the blessed Paul says the Father ‘raised’ the Son ‘from the dead’ John tells us that Jesus said ‘Destroy this temple and in three days I will raise it up…but He spake’ of His own ‘body.’ So it is clear to them that take heed that at the raising of the body the Son is said by Paul to have been raised from the dead, for he refers what concerns the body to the Son’s person, and just so when he says ‘the Father gave life to the Son’ it must be understood that the life was given to the Flesh. For if He Himself is life how can the life receive life?”
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).