圣经注释书

在弥赛亚的应许（即使是最末后的那些应许）与他降临之间，相隔了许多世代；但在圣灵的应许与他降临之间，却只有短短几天。在那几天里，使徒虽已领受了向凡受造的传福音、并从耶路撒冷开始的命令，却完全被风所阻，隐姓埋名——藏匿不出，并不开口传道。然而在本章中，北风与南风一同吹醒，他们便也醒起，随即登上讲坛。本章内容如下：一、五旬节当日，圣灵降临在使徒以及与他们同在的人身上（徒 2:1-4）。二、此时从各地聚集在耶路撒冷的众人因此产生的种种议论（徒 2:5-13）。三、彼得就此向他们所讲的一篇道，其中他指出：圣灵的浇灌乃是旧约应许的应验（徒 2:14-21），是基督为弥赛亚的印证（这一点已由他的复活证明；徒 2:22-32），也是他升入天堂的果子与凭据（徒 2:33-36）。四、这篇道所产生的美好果效——许多人归信基督，并加入教会（徒 2:37-41）。五、那些早期基督徒显著的敬虔与爱心，以及神与他们同在、在他们心中施展大能的明显凭据（徒 2:42-47）。

The day of pentecost being arrived, and the disciples assembled, the Holy Spirit descended as a mighty rushing wind, and in the likeness of fiery tongues sat upon them; in consequence of which, they were all enabled to speak different languages, which they had never learned, Acts 2:1-4. An account of persons from various countries who there present, and were astonished to hear the apostles declare the wonderful works of God in their respective languages, Acts 2:5-12. Some cavil, Acts 2:13, and are confounded by Peter, who asserts that this work is of God; and that thereby a most important prophecy was fulfilled, Acts 2:14-21. He takes occasion from this to preach Jesus to them, as the true Lord and only Messiah, Acts 2:22-36. The people are alarmed and convinced, and inquire what they shall do, Acts 2:37. He exhorts them to repent and be baptized in the name of Jesus, that they may receive remission of sins and the gift of the Holy Spirit, Acts 2:38-40. They gladly receive his word, about three thousand are baptized and added to the Church in one day; they continue steadfast in the apostles' doctrine and fellowship, Acts 2:41, Acts 2:42. The apostles work many miracles; and the disciples have all things in common, and live in a state of great happiness and Christian fellowship, Acts 2:43-47.

CHAPTER 2

Acts 2:1. ἅπαντες ὁμοθυμαδόν] Lachm. and Tisch. read πάντες ὁμοῦ, after A B C* א, min. Vulg. Correctly: the ὁμοθυμαδόν, so very frequent in the Acts, unintentionally supplanted the ὁμοῦ found elsewhere in the N. T. only in John; πάντεξ (which is wanting in א*) critically goes along with the reading ὁμοῦ.

Acts 2:2. καθήμενοι] Lachm. Tisch. Born. read καθεζόμενοι, according to C D. The Recepta (comp. on Acts 20:9) is more usual in the N. T., and was accordingly inserted.

Acts 2:3. ὡσεί] is wanting only in א*.

ἐκάθισεν] Born., following D* א*, Syr. utr. Arr. Copt. Ath. Did. Cyr., reads ἐκάθισαν. A. correction occasioned by γλῶσσαι.

Acts 2:7. After ἐξίσταντο δὲ Elz. has πάντες, which Lachm. Scholz, Tisch. Born. have erased, following B D, min. and several VSS. and Fathers. From Acts 2:12.

πρὸς ἀλλήλους] is wanting in A B C א, 26, Copt. Sahid. Aeth. Vulg. Theodoret. Deleted by Lachm. and Tisch. It was, as self-evident, easily passed over. Its genuineness is supported by the reading πρὸς ἀλλήλους, Acts 2:12, instead of ἄλλος πρὸς ἄλλον, which is found in 4, 14, al., Aeth. Vulg. Chrys. Theophyl., and has manifestly arisen from this passage.

Acts 2:12. τί ἂν θέλοι τοῦτο εἶναι] Lachm. Born. read τί θέλει τοῦτο εἶναι, following A B C D, min. Chrys.: A has θέλει after τοῦτο. But after λέγειν the direct expression was most familiar to the transcribers (comp. Acts 2:7).

Acts 2:13. διαχλευάζοντες] Elz. reads χλευάζοντες, against preponderating testimony.

Acts 2:16. ʼΙωήλ] Tisch. and Born. have deleted this word on too weak authority (it is wanting among the codd. only in D).

Acts 2:17. ἐνυπνίοις] Elz. reads ἐνύπνια, against decisive codd. From LXX. Joel 3:1.

Acts 2:22. αὐτοί] Elz. reads καὶ αὐτοί. But Lachm. and Tisch. have correctly deleted καί, in accordance with A B C* D E א, min. and several VSS. and Fathers. καί, both after καθώς and before αὐτοί, was very familiar to the transcribers.

Acts 2:23. After ἔκδοτον Elz. and Scholz read λαβόντες, which is wanting in A B C א*, min. and several VSS. and Fathers. An addition to develope the construction.

Instead of χειρῶν, Lachm. Tisch. Born. have χειρός; following A B C D א, min. Syr. p. Aeth. Ath. Cyr. And justly, as χειρῶν was evidently inserted for the sake of the following ἀνόμων.

Acts 2:24. θανάτου] D, Syr. Erp. Copt. Vulg. and several Fathers read ᾅδου. So Born. From Acts 2:27; Acts 2:31.

Acts 2:27. ᾅδον] Lachm. Born. and Tisch. read ᾅδηυ, which was already recommended by Griesb., in accordance with A B C D א, min. Clem. Epiph. Theophyl. As in the LXX. Psalm 16:10, the reading is also different, A having ᾅδου and B ᾅδην the text here is to be decided merely by the preponderance of testimonies, which favours ᾅδην.

Acts 2:30. Before καθίσαι, Elz. Scholz, Born, read τὸ κατὰ σάρκα ἀναστήσειν τὸν Χριστόν, which is wanting in A B C D** א, min. and most VSS. and several Fathers, has in other witnesses considerable variation, and, as already Mill correctly saw, is a marginal gloss inserted in the text.

Instead of τοῦ θρόνου, Lachm. Born. Tisch. read τὸν θρόνον, according to A B C D א, min. Eus. This important authority, as well as the circumstance that ἐπί with the genitive along with καθίζειν is very usual in the N. T. (comp. Luke 22:20; Acts 12:21; Acts 25:6; Acts 25:17; Matthew 19:28; Matthew 23:2; Matthew 25:31), decides for the accusative.

Acts 2:31. κατελείφθη A B C D E א, min. and several Fathers read ἐγκατελείφθη. Recommended by Griesb., and adopted by Lachm. Tisch. Born. From Acts 2:27. Therefore not only is ᾅδην (instead of ᾅδου) read by Tisch., but also after κατελείφθη there is read by Elz. ἡ ψυχὴ αὐτοῦ, for the omission of which the authorities decide.

οὔτε … οὔτε is according to important testimony to be received, with Lachm. Tisch. Born., instead of οὐ … οὐδέ, as the reading given in the text appears likewise to have been formed from Acts 2:27.

Acts 2:33. ὑμεῖς] Elz. Scholz have νῦν ὑμεῖς. But, according to A B C* D א, min. and many VSS. and Fathers, Lachm. Born. Tisch. have erased νῦν, which is an addition by way of gloss.

Acts 2:37. ποιήσομεν] ποιήσωμεν is found in A C E א, min. Fathers. But the deliberative subjunctive was the more usual. Comp. on Acts 4:16.

Acts 2:38. ἔφη] is, with Lachm. and Tisch., to be erased, as it is entirely wanting in B min. Vulg. ms. Aug., and other witnesses read φησὶν, which they have partly after μετανοήσ. (A C א, 15, al.), partly after αὐτούς (D). A supplementary addition.

Acts 2:40. διεμαρτύρατο] Elz. Scholz read διεμαρτύρετο, against decisive testimony. A form modelled after the following imperfect

Acts 2:41. After οὖν, Elz. Scholz read ἀσμένως, which Lachm. and Tisch. have deleted, in accordance with far preponderating testimony. A strengthening addition.

Acts 2:42. καὶ, before τῇ κλάσει is rejected by decisive testimony (erased by Lachm. Tisch. Born.).

Acts 2:43. ἐγένετο] Lachm. Tisch. Born. read ἐγίνετο, according to A B C D א, min. Vulg. Copt. Syr. utr. This considerable attestation prevents us from assuming a formation resembling what follows; on the contrary, ἐγένετο has been inserted as the more usual form.

Acts 2:47. τῇ ἐκκλησίᾳ] is wanting in A B C א, Copt. Sahid. Aeth. Arm. Vulg. Cyr. Deleted by Lachm., after Mill and Bengel. It was omitted for the sake of conformity to Acts 2:41, because ἐπὶ τὸ αὐτό, Acts 3:1, was considered as still belonging to Acts 2:47, and therefore Acts 3:1 began with Πετρὸς δέ (so Lachm.).

Ac 2:1-13.

圣灵的 降临—— 门徒 说方言—— 众人的 惊奇。

1-4. 五旬节到了——从第一个逾越节安息日的次日起计算的第五十日

(Le 23:15, 16)。

同心合意——这日的庄严，或许在无意之间提高了他们的期望。

五旬节到了 - “五旬节”（Pentecost）一词是希腊文，意指一物的第五十分之一，或按次序的第五十。在犹太人中，这词用于他们的三大节期之一，该节期始于逾越节之后的第五十日。这节期是从亚笔月（即四月）十六日、也就是逾越节的第二日起算的。逾越节的羊羔是在那月十四日黄昏宰杀的（Leviticus 23:5）；十五日是圣会——那是节期的正式开始；十六日献上庄稼的初熟之物，从那日起算七个七日，即四十九天，直到称为五旬节的节期，因此它是在逾越节节期第一天之后的第五十天。这节期也称七七节，因它紧接着一连数个七日而来（Exodus 34:22；Numbers 28:26；Deuteronomy 16:10）。它也是一个收割的节期，因此也称为收割节；为此，在这次节期要献上两个用新细面做的饼作为初熟之物（Leviticus 23:17、Leviticus 23:20；Numbers 28:27-31）。

到了 - 即日子已经临到。这里所用的词字面意思是“完成”，在此不是指那日子本身，而是指它来到之前所须经过之时段的完结（Olshausen）。见 Luke 9:51。参 Mark 1:15；Luke 1:57。提及五旬节的时候已经来到、已经完全临到这一事实，是为解释下文所记何以有那么多的异地客居之人和外人在场。圣灵所应许的感动被暂缓，直到可能最多的犹太人同时聚集在耶路撒冷之时，好叫福音得以传给广大的群众，地点正是在主耶稣被钉十字架之处；同时也借他们把福音带到地上遥远的地区。

门徒都 - 可能不仅指使徒们，也指 Acts 1:15 所提到的一百二十人。

同心合意 - 见 Acts 1:14。他们可能一直聚集到这时候，并完全投身于敬虔的事。

在一处 - 这是什么地方无从得知。注释家们对此的推测众说纷纭。有人认为那是 Acts 1:13 所提到的楼房；有人认为是圣殿中的一个房间；有人认为是在会堂里；也有人认为是在圣殿院子里为敬拜而聚集的混杂人群中。见 Acts 2:2。许多人认为这事发生在七日的第一日，即基督徒的安息日。但要确立这一点有困难。犹太人自己中间对守这节期的时间可能就有分歧：律法说他们要数算七个安息日，即七个七日，“从安息日的次日”起算（Leviticus 23:15）。对于这里的安息日，法利赛人理解为逾越节的第二日，无论它落在一周的哪一天，那一日都被守为圣会，也可以称为安息日。但卡拉派（Karaite）犹太人——即那些坚持按字面解释圣经的人——则主张这里所说的安息日是指通常的安息日，即一周的第七日。因此，在他们那里，五旬节总落在七日的第一日；若使徒们附和他们的看法，那么这日子便在今天基督徒的主日完全来到。但若遵照法利赛人的看法，而且主耶稣曾与他们一同在星期四守逾越节（许多人如此认为），那么五旬节就会落在犹太人的安息日，即星期六（Kuinoel；Lightfoot）。这一问题无法定夺，也无关紧要。按照后期犹太人的做法，五旬节也被守为一个纪念西奈山颁布律法的节期；但旧约中找不到这种习俗的痕迹。

When the day of pentecost was fully come - The feast of pentecost was celebrated fifty days after the passover, and has its name πεντηκοστη from πεντηκοντα, fifty, which is compounded of πεντε, five, and ηκοντα, the decimal termination. It commenced on the fiftieth day reckoned from the first day of unleavened bread, i.e. on the morrow after the paschal lamb was offered. The law relative to this feast is found in Leviticus 23:15, Leviticus 23:16, in these words: And ye shall count unto you from the morrow after the Sabbath, from the day that ye brought the sheaf of the wave-offering; seven Sabbaths shall be complete: even unto the morrow after the seventh Sabbath shall ye number fifty days. This feast was instituted in commemoration of the giving the law on Mount Sinai; and is therefore sometimes called by the Jews, שמחת תורה shimchath torah, the joy of the law, and frequently the feast of weeks. There is a correspondence between the giving of the law, which is celebrated by this feast of pentecost, together with the crucifixion of our Lord, which took place at the passover, and this descent of the Holy Spirit, which happened at this pentecost.

1. At the passover, the Israelites were delivered from Egyptian bondage: this was a type of the thraldom in which the human race were to Satan and sin.

2. At the passover Jesus Christ, who was typified by the paschal lamb, was sacrificed for the sin of the world, and by this sacrifice redemption from sin and Satan is now procured and proclaimed.

3. On the pentecost, God gave his law on Mount Sinai, accompanied with thunderings and lightnings. On the pentecost, God sent down his Holy Spirit, like a rushing mighty wind; and tongues of fire sat upon each disciple, in order that, by his influence, that new law of light and life might be promulgated and established. Thus, the analogy between the Egyptian bondage and the thraldom occasioned by sin - the deliverance from Egypt, and the redemption from sin - the giving of the law, with all its emblematic accompaniments, and the sending down the Holy Spirit, with its symbols of light, life, and power, has been exactly preserved.

4. At the Jewish passover, Christ was degraded, humbled, and ignominiously put to death: at the following festival, the pentecost, he was highly glorified; and the all conquering and ever during might of his kingdom then commenced. The Holy Spirit seems to have designed all these analogies, to show that, through all preceding ages, God had the dispensation of the Gospel continually in view; and that the old law and its ordinances were only designed as preparatives for the new.

They were all with one accord in one place - It is probable that the All here mentioned means the one hundred and twenty spoken of Acts 1:15, who were all together at the election of Matthias. With one accord, ὁμοθυμαδον; this word is very expressive: it signifies that all their minds, affections, desires, and wishes, were concentred in one object, every man having the same end in view; and, having but one desire, they had but one prayer to God, and every heart uttered it. There was no person uninterested - none unconcerned - none lukewarm; all were in earnest; and the Spirit of God came down to meet their united faith and prayer. When any assembly of God's people meet in the same spirit they may expect every blessing they need.

In one place. - Where this place was we cannot tell: it was probably in the temple, as seems to be intimated in Acts 2:46, where it is said they were daily ὁμοθυμαδον εν τῳ ἱερῳ, with one accord in the temple; and as this was the third hour of the day, Acts 2:15, which was the Jewish hour of morning prayer, as the ninth hour was the hour of evening prayer, Acts 3:1, it is most probable that the temple was the place in which they were assembled.

And when the day of Pentecost was fully come,.... Or "was come", was begun and entered upon; for it was not over, or ended, it being but the third hour of the day, or nine of the clock in the morning, when Peter began his sermon; see Acts 2:15. The Vulgate Latin and Syriac versions read, "when the days of Pentecost were fulfilled"; not that there were more days than one, kept at this festival; for though the feasts of passover and tabernacles were observed each of them seven days, according to the law, and eight days according to the Scribes, yet the feast of Pentecost was kept but one day; and hence it is often said by the Jews, that Atzereth, which is one of the names they call this feast by, is but one day (l); in the captivity they kept two days (m), as they did for the beginning of the year, because of the uncertainty of calculations; but the sense is, when the whole fifty days from the passover to this time were fully come, or fulfilled, when the fiftieth day from thence, which was properly the day of Pentecost, was come: on the second day of the passover, on the sixteenth of Nisan, the sheaf of the first fruits was offered up; after which, and not before, it was lawful to reap the corn, Leviticus 23:10 from this time the Jews reckoned their feast of weeks, or seven weeks, or fifty days; see Exodus 34:22 which measured out the time of their harvest. Now the last of these fifty days was the day of Pentecost, on which day was offered the two wave loaves, as a thanksgiving that their harvest was ended. Josephus calls (n) this feast by the same name that Luke here does; and says (o), the Jews so call it, from the number of the days, that is fifty; and so R. Sol Jarchi (p) calls this day, , "the fiftieth day": on this day, the Jews say (q), the law was given; and observe (r), that "from the day that Israel went out of Egypt, unto the day that the law was given, were fifty days.

And on this day, and which was the first day of the week, the Spirit was poured forth upon the disciples; the Gospel began to be preached to all nations, and a harvest of souls was gathered in:

they were all with one accord in one place; in two ancient copies of Beza's, and in some others it is read, "all the apostles"; Matthias, and the eleven, with whom he was numbered, who are last spoken of, in Acts 1:26. Though this need not be restrained to the twelve apostles, but may be understood of the hundred and twenty, on whom, as well as on the apostles, the Holy Ghost might be poured forth, that so they might speak with tongues; since among these were many ministers of the Gospel, as the seventy disciples, and it may be more; and that his extraordinary gifts should be bestowed on others, is but what was afterwards done; see Acts 8:17 and though there were so many of them together, they were very unanimous and peaceable; there were no jars nor contentions among them; they were of the same mind and judgment in faith and practice, and of one heart and soul, and had a cordial affection for one another; and were all in one place, which seems to be the temple; see Acts 2:46. And indeed, no other place or house could hold so many as came to hear them, of which number three thousand were converted,

(l) T. Bab. Menachot, fol. 65. 1. Gloss. in. T. Bab. Beracot, fol. 17. 2. Bereshit Rabba, sect. 100. fol. 88. 2.((m) T. Bab. Erachin, fol. 10. 1.((n) Antiqu. l. 3. c. 10. sect. 6. (o) De Bello Jud. l. 2. c. 3. sect. 1.((p) In Leviticus 23.15. (q) T. Bab. Pesachim, fol. 68. 2.((r) Zohar in Exod. fol. 34. 4. Shirhashirim Rabba, fol. 9. 4.