聖書注解書

The former (τὸν πρῶτον)

Lit., the first. Luke refers to his Gospel.

Treatise (λόγον)

Or narrative.

Began (ἤρξατο)

This is interpreted in two ways. Either, (1), as a simple historical statement equivalent to "all that Jesus did and taught." In favor of this is the fact that the synoptists often record that which is done or said according to its moment of commencement, thus giving vividness to the account. See Matthew 11:20; Matthew 26:22, Matthew 26:37; Mark 6:7; Mark 14:19; Luke 7:38, etc. According to this explanation the word serves "to recall to the recollection from the Gospel all the several incidents and events, up to the ascension, in which Jesus had appeared as doer and teacher" (Meyer). Or, (2), as indicating that the Gospel contains the beginning, and the Acts of the Apostles the continuation, of the doings and teachings of Jesus. "The earthly life of Jesus, concluded with the ascension, has its fruit and continued efficacy; and his heavenly life, commencing with the ascension, has its manifestation and proof in the acts and experiences of the apostles and first churches. The history of the Church was under the immediate control of the exalted Redeemer, and may justly be considered as the continuation in heaven of the work which he had begun on earth" (Baumgarten and Gloag). While the truth and importance of this statement are admitted, it is objected that such an intention on Luke's part would have been more clearly intimated, and not left to be inferred from a single doubtful phrase. As regards Luke's intention, I think the first explanation is more likely to be correct. The second, however, states a truth, the value and importance of which cannot be overestimated, and which should be kept in mind constantly in the study of the book of Acts. This is well put by Bernard ("Progress of Doctrine in the New Testament," Lect. IV.): "Thus the history which follows is linked to, or (may I not rather say) welded with the past; and the founding of the Church in the earth is presented as one continuous work, begun by the Lord in person, and perfected by the same Lord through the ministry of men.... 'The former treatise' delivered to us, not all that Jesus did and taught, but 'all that Jesus began to do and teach until the day when he was taken up.' The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus continued to do and teach after the day in which he was taken up."

Had given commandment (ἐντειλάμενος)

Special injunctions or charges. Compare Matthew 4:6; Mark 13:34; Hebrews 11:22.

Through the Holy Ghost

Construe with had given commandment: by means of the Holy Spirit, which inspired him. Not, as some interpreters, with whom he had chosen.

Shewed himself (παρέστησεν)

This verb is rendered in a variety of ways in the New Testament, as give or furnish, present, provide, assist, commend. The original meaning is to place beside, and so commend to the attention. Hence, to set before the mind; present, shew.

Infallible proofs (τεκμηρίοις)

The word is akin to τέκμαρ, a fixed boundary, goal, end; and hence a fixed or sure sign or token. The Rev. omits infallible, probably assuming that a proof implies certainty.

Being seen (ὀπτανόμενος)

Only here in New Testament. Rev., appearing.

Forty days (δι' ἡμερῶν τεσσεράκοντα)

Lit., "through forty days." Rev., by the space of. The only passage where the interval between the resurrection and the ascension is given.

Being assembled together (συναλιζόμενος)

From σύν, together, and ἁλής, thronged or crowded. Both the A. V. and Rev. give eating together in margin, following the derivation from σύν, together, and ἅλς, salt: eating salt together, and hence generally of association at table.

Commanded (παρήγγειλεν)

Originally to pass on or transmit; hence, as a military term, of passing a watchword or command; and so generally to command.

To wait for (περιμένειν)

Only here in New Testament.

The promise (ἐπαγγελίαν)

Signifying a free promise, given without solicitation. This is the invariable sense of the word throughout the New Testament, and this and its kindred and compound words are the only words for promise in the New Testament. Ὑπισχνέομαι, meaning to promise in response to a request, does not occur; and ὁμολογέω, Matthew 14:7, of Herod promising Salome, really means to acknowledge his obligation for her lascivious performance. See note there.

Not many days hence (οὐ μετὰ πολλὰς ταύτας ἡμέρας)

Lit., not after many of these days. Not after many, but after a few.

Asked (ἐπηρώτων)

The imperfect, denoting the repetition and urging of the question.

The times - the seasons (χρόνους - καιροὺς)

Rev. properly omits the article. The former of these words, time absolutely, without regard to circumstances; the latter, definite periods, with the idea of fitness.

His own (τῇ ἰδίᾳ)

Stronger than the simple possessive pronoun. The adjective means private, personal. Often used adverbially in the phrase κατ' ἰδίαν, apart, privately. See Matthew 17:1; Matthew 24:3.

Unto me (μοι)

The best texts read μου, of me; or, as Rev., my witnesses.

Samaria

Formerly they had been commanded not to enter the cities of the Samaritans (Matthew 10:5).

Looked steadfastly (ἀτενίζοντες ἦσαν)

See on Luke 4:20.