Chú giải Kinh Thánh

The Title is simply Acts (Πραξεις) in Aleph, Origen, Tertullian, Didymus, Hilary, Eusebius, Epiphanius. The Acts of the Apostles (Πραξεις αποστολων) is the reading of B D (Aleph in subscription) Athanasius, Origen, Tertullian, Cyprian, Eusebius, Cyril of Jerusalem, Theodoret, Hilary. The Acts of the Holy Apostles (Πραξεις των αγιων αποστολων) is read by A2 E G H A K Chrysostom. It is possible that the book was given no title at all by Luke, for it is plain that usage varied greatly even in the same writers. The long title as found in the Textus Receptus (Authorized Version) is undoubtedly wrong with the adjective "Holy." The reading of B D, "The Acts of the Apostles," may be accepted as probably correct. The former treatise (τον μεν πρωτον). Literally, the first treatise. The use of the superlative is common enough and by no means implies, though it allows, a third volume. This use of πρωτος where only two are compared is seen between the Baptist and Jesus (John 1:15), John and Peter (John 20:4). The idiom is common in the papyri (Robertson, Grammar, pp. 662, 669). The use of μεν σολιταριυμ here, as Hackett notes, is common in Acts. It is by no means true that μεν requires a following δε by contrast. The word is merely a weakened form of μην=surely, indeed. The reference is to the "first treatise" and merely emphasizes that. The use of λογος (word) for treatise or historical narrative is common in ancient Greek as in Herodotus 6 and 9. Plato (Phaedo, p. 61 B) makes a contrast between μυθος and λογος. I made (εποιησαμην). Aorist middle indicative, the middle being the usual construction for mental acts with ποιεω. O Theophilus (Ο Θεοφιλε). The interjection Ο here as is common, though not in Luke 1:3. But the adjective κρατιστε (most excellent) is wanting here. See remarks on Theophilus on Luke 1:3. Hackett thinks that he lived at Rome because of the way Acts ends. He was a man of rank. He may have defrayed the expense of publishing both Luke and Acts. Perhaps by this time Luke may have reached a less ceremonious acquaintance with Theophilus. Which Jesus began (ων ηρξατο Ιησους). The relative is attracted from the accusative α to the genitive ων because of the antecedent παντων (all). The language of Luke here is not merely pleonastic as Winer held. Jesus "began" "both to do and to teach" (ποιειν τε κα διδασκειν). Note present infinitives, linear action, still going on, and the use of τε--κα binds together the life and teachings of Jesus, as if to say that Jesus is still carrying on from heaven the work and teaching of the disciples which he started while on earth before his ascension. The record which Luke now records is really the Acts of Jesus as much as the Acts of the Apostles. Dr. A. T. Pierson called it "The Acts of the Holy Spirit," and that is true also. The Acts, according to Luke, is a continuation of the doings and teachings of Jesus. "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" (Bernard, Progress of Doctrine in the N.T.).

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Until the day in which (αχρ ης ημερας). Incorporation of the antecedent into the relative clause and the change of case η (locative) to ης (genitive). Was received up (ανελημπθη). First aorist passive indicative of αναλαμβανω. Common verb to lift anything up (Acts 10:16) or person as Paul (Acts 20:13). Several times of the Ascension of Jesus to heaven (Mark 16:19; Acts 1:2; Acts 1:11; Acts 1:22; 1 Timothy 3:16) with or without "into heaven" (εις τον ουρανον). This same verb is used of Elijah's translation to heaven in the LXX (2 Kings 2:11). The same idea, though not this word, is in Luke 24:51. See Luke 9:51 for αναλημψις of the Ascension. Had given commandment (εντειλαμενος). First aorist middle participle of εντελλω (from εν and τελλω, to accomplish), usually in the middle, old verb, to enjoin. This special commandment refers directly to what we call the commission given the apostles before Christ ascended on high (John 20:21-23; Matthew 28:16-20; Mark 16:15-18; 1 Corinthians 15:6; Luke 24:44-49). He had given commands to them when they were first chosen and when they were sent out on the tour of Galilee, but the immediate reference is as above. Through the Holy Spirit (δια πνευματος αγιου). In his human life Jesus was under the guidance of the Holy Spirit. This applies to the choice of the apostles (Luke 6:13) and to these special commands before the Ascension. Whom he had chosen (ους εξελεξατο). Aorist middle indicative, not past perfect. The same verb (εκλεξαμενος) was used by Luke in describing the choice of the twelve by Jesus (Luke 6:13). But the aorist does not stand "for" our English pluperfect as Hackett says. That is explaining Greek by English. The Western text here adds: "And ordered to proclaim the gospel."

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To whom also (οις κα). He chose them and then also manifested himself to these very same men that they might have personal witness to give. Shewed himself alive (παρεστησεν εαυτον ζωντα). To the disciples the first Sunday evening (Mark 16:14; Luke 24:36-43; John 20:19-25), the second Sunday evening (John 20:26-29), at the Sea of Tiberias (John 21:1-23), on the mountain in Galilee (Matthew 28:16-20; Mark 16:15-18; 1 Corinthians 15:6), to the disciples in Jerusalem and Olivet (Luke 24:44-53; Luke 24:16-19; Acts 1:1-11). Luke uses this verb παριστημ 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark 16:14; Luke 24:41; John 20:24; Matthew 28:17). But after that they never wavered in their testimony to their own experience with the Risen Christ, "whereof we are witnesses" Peter said (Acts 3:15). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. After his passion (μετα το παθειν αυτον). Neat Greek idiom, μετα with the articular infinitive (second aorist active of πασχω) and the accusative of general reference, "after the suffering as to him." For παθειν used absolutely of Christ's suffering see also Acts 17:3; Acts 26:23. By many proofs (εν πολλοις τεκμηριοις). Literally, "in many proofs." Τεκμηριον is only here in the N.T., though an old and common word in ancient Greek and occurring in the Koine (papyri, etc.). The verb τεκμαιρω, to prove by sure signs, is from τεκμαρ, a sign. Luke does not hesitate to apply the definite word "proofs" to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between τεκμηριον (proof) and σημειον (sign) as does Galen the medical writer. Appearing (οπτανομενος). Present middle participle from late verb οπτανω, late Koine verb from root οπτω seen in οψομαι, ωφθην. In LXX, papyri of second century B.C. (Deissmann, Light from the Ancient East, p. 83). Only here in the N.T. For οπτασια for vision see Acts 26:19; Luke 1:22; Luke 24:23. By the space of forty days (δι' ημερων τεσσερακοντα). At intervals (δια, between) during the forty days, ten appearances being known to us. Jesus was not with them continually now in bodily presence. The period of forty days is given here alone. The Ascension was thus ten days before Pentecost when the Holy Spirit came. Moses was in the mount forty days (Exodus 24:18) and Jesus fasted forty days (Matthew 4:2). In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. The things concerning the Kingdom of God (τα περ της βασιλειας του θεου). This phrase appears 33 times in Luke's Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has "the kingdom of heaven," once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used "heaven" rather than "God" to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (ευαγγελιον) take the place of "kingdom." Jesus was fond of the word "kingdom" and Luke is fond of the idiom "the things concerning" (τα περ). Certainly with Jesus the term "kingdom" applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts 1:6) were slow to comprehend the spiritual nature of the reign of God.

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Being assembled together with them (συναλιζομενος). Present passive participle from συναλιζω, an old verb in Herodotus, Xenophon, etc., from sun, with, and αλιζω, from αλης, crowded. The margin of both the Authorized and the Revised Versions has "eating with them" as if from συν and αλς (salt). Salt was the mark of hospitality. There is the verb αλισθητε εν αυτω used by Ignatius Ad Magnes. X, "Be ye salted in him." But it is more than doubtful if that is the idea here though the Vulgate does have convescens illis "eating with them," as if that was the common habit of Jesus during the forty days (Wendt, Feine, etc.). Jesus did on occasion eat with the disciples (Luke 24:41-43; Mark 16:14). To wait for the promise of the Father (περιμενειν την επαγγελιαν του πατρος). Note present active infinitive, to keep on waiting for (around, περ). In the Great Commission on the mountain in Galilee this item was not given (Matthew 28:16-20). It is the subjective genitive, the promise given by the Father (note this Johannine use of the word), that is the Holy Spirit ("the promise of the Holy Spirit," objective genitive). Which ye heard from me (ην ηκουσατε μου). Change from indirect discourse (command), infinitives χωριζεσθα and περιμενειν after παρηγγειλεν to direct discourse without any εφη (said he) as the English (Italics). Luke often does this (oratior ariata). Note also the ablative case of μου (from me). Luke continues in verse Acts 1:5 with the direct discourse giving the words of Jesus.

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Baptized with water (εβαπτισεν υδατ) and with the Holy Ghost (εν πνευματ βαπτισθησεσθε αγιω). The margin has "in the Holy Ghost" (Spirit, it should be). The American Standard Version renders "in" both with "water" and "Holy Spirit" as do Goodspeed (American Translation) and Mrs. Montgomery (Centenary Translation). John's own words (Matthew 3:11) to which Jesus apparently refers use εν (in) both with water and Spirit. There is a so-called instrumental use of εν where we in English have to say "with" (Revelation 13:10 εν μαχαιρη, like μαχαιρη, Acts 12:2). That is to say εν with the locative presents the act as located in a certain instrument like a sword (Robertson, Grammar, pp. 589f.). But the instrumental case is more common without εν (the locative and instrumental cases having the same form). So it is often a matter of indifference which idiom is used as in John 21:8 we have τω πλοιαριω (locative without εν). They came in (locative case without εν) the boat. So in John 1:31 εν υδατ βαπτιζων baptizing in water. No distinction therefore can be insisted on here between the construction υδατ and εν πνευματ (both being in the locative case, one without, one with εν). Note unusual position of the verb βαπτισθησεσθε (future passive indicative) between πνευματ and αγιω. This baptism of the Holy Spirit was predicted by John (Matthew 3:11) as the characteristic of the Messiah's work. Now the Messiah himself in his last message before his Ascension proclaims that in a few days the fulfilment of that prophecy will come to pass. The Codex Bezae adds here "which ye are about to receive" and "until the Pentecost" to verse Acts 1:5. Not many days hence (ου μετα πολλας ταυτας ημερας). A neat Greek idiom difficult to render smoothly into English: "Not after many days these." The litotes (not many=few) is common in Luke (Luke 7:6; Luke 15:13; Acts 17:27; Acts 19:11; Acts 20:12; Acts 21:39; Acts 28:14; Acts 28:2). The predicate use of ταυτας (without article) is to be noted. "These" really means as a starting point, "from these" (Robertson, Grammar, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke 24:21; Acts 24:21), as elsewhere (John 4:18; 2 Peter 3:1). In Luke 2:12 the copula is easily supplied as it exists in Luke 1:36; Luke 2:2.

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They therefore (ο μεν ουν). Demonstrative use of ο with μεν ουν without any corresponding δε just as in Acts 1:1 μεν occurs alone. The combination μεν ουν is common in Acts (27 times). Cf. Luke 3:18. The ουν is resumptive and refers to the introductory verses (Acts 1:1-5), which served to connect the Acts with the preceding Gospel. The narrative now begins. Asked (ηρωτων). Imperfect active, repeatedly asked before Jesus answered. Lord (κυριε). Here not in the sense of "sir" (Matthew 21:30), but to Jesus as Lord and Master as often in Acts (Acts 19:5; Acts 19:10, etc.) and in prayer to Jesus (Acts 7:59). Dost thou restore (ε αποκαθιστανεις). The use of ε in an indirect question is common. We have already seen its use in direct questions (Matthew 12:10; Luke 13:23 which see for discussion), possibly in imitation of the Hebrew (frequent in the LXX) or as a partial condition without conclusion. See also Acts 7:1; Acts 19:2; Acts 21:37; Acts 22:25. The form of the verb αποκαθιστανω is late (also αποκαθισταω) omega form for the old and common αποκαθιστημ, double compound, to restore to its former state. As a matter of fact the Messianic kingdom for which they are asking is a political kingdom that would throw off the hated Roman yoke. It is a futuristic present and they are uneasy that Jesus may yet fail to fulfil their hopes. Surely here is proof that the eleven apostles needed the promise of the Father before they began to spread the message of the Risen Christ. They still yearn for a political kingdom for Israel even after faith and hope have come back. They need the enlightenment of the Holy Spirit (Acts 1:14-16) and the power of the Holy Spirit (Acts 1:4).

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Times or seasons (χρονους η καιρους). "Periods" and "points" of time sometimes and probably so here, but such a distinction is not always maintained. See Acts 17:26 for καιρους in the same sense as χρονους for long periods of time. But here some distinction seems to be called for. It is curious how eager people have always been to fix definite dates about the second coming of Christ as the apostles were about the political Messianic kingdom which they were expecting. Hath set (εθετο). Second aorist middle indicative, emphasizing the sovereignty of the Father in keeping all such matters to himself, a gentle hint to people today about the limits of curiosity. Note also "his own" (ιδια) "authority" (εξουσια).

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Power (δυναμιν). Not the "power" about which they were concerned (political organization and equipments for empire on the order of Rome). Their very question was ample proof of their need of this new "power" (δυναμιν), to enable them (from δυναμα, to be able), to grapple with the spread of the gospel in the world. When the Holy Ghost is come upon you (επελθοντος του αγιου πνευματος εφ' υμας). Genitive absolute and is simultaneous in time with the preceding verb "shall receive" (λημψεσθε). The Holy Spirit will give them the "power" as he comes upon them. This is the baptism of the Holy Spirit referred to in verse Acts 1:5. My witnesses (μου μαρτυρες). Correct text. "Royal words of magnificent and Divine assurance" (Furneaux). Our word martyrs is this word μαρτυρες. In Luke 24:48 Jesus calls the disciples "witnesses to these things" (μαρτυρες τουτων, objective genitive). In Acts 1:22 an apostle has to be a "witness to the Resurrection" of Christ and in Acts 10:39 to the life and work of Jesus. Hence there could be no "apostles" in this sense after the first generation. But here the apostles are called "my witnesses." "His by a direct personal relationship" (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is "unto the uttermost part of the earth" (εως εσχατου της γης). Once they had been commanded to avoid Samaria (Matthew 10:5), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew 28:19; Mark 16:15). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, εσχατου) part of the earth. The program still beckons us on to world conquest for Christ. "The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts" (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul's world tours and arrest and arrival in Rome (chapters 11 to 28).

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