กิจการ 1:14 วิจารณ์

The inspired historian begins his narrative of the Acts of the Apostles, I. With a reference to, and a brief recapitulation of, his gospel, or history of the life of Christ, inscribing this, as he had done that, to his friend Theophilus (Act 1:1, Act 1:2). II. With a summary of the proofs of Christ's resurrection, his conference with his disciples, and the instructions he gave them during the forty days, of his continuance on earth (Act 1:3-5). III. With a particular narrative of Christ's ascension into heaven, his disciples' discourse with him before he ascended, and the angels' discourse with them after he ascended (Act 1:6-11). IV. With a general idea of the embryo of the Christian church, and its state from Christ's ascension to the pouring out of the Spirit (Act 1:12-14). V. With a particular account of the filling up of the vacancy that was made in the sacred college by the death of Judas, by the electing of Matthias in his room (Act 1:15-26).

Acts 1:1 act 1:1 act 1:1 act 1:1The former treatise have I made,.... Meaning the Gospel written by him the Evangelist Luke, for from that he makes a transition to this, beginning here where he there left off; namely, at the ascension of Christ; see Luk 24:51. O Theophilus; See Gill on Luk 1:3. of all that Jesus began both to do and teach. This is a summary of his former treatise, his Gospel, which gave an account of what Christ began to do, and did; not of the common and private actions of his life; or of what was done, either in public, or private, throughout the whole of his life; for excepting that of his disputing with the doctors at twelve years of age, no account is given by him of what he did, till he was about thirty years of age; but of his extraordinary actions, of the miracles he wrought; and these not all, and everyone of them; but many of them, and which were sufficient to prove him the Messiah; and particularly of all things he did relating to the salvation of his people; of the whole of his obedience; of his compliance with the ceremonial law; of his submission to baptism; of his holy life and conversation, and entire conformity to the law; of his sufferings and death, how that thereby he made full atonement for sin, brought in an everlasting righteousness, and obtained eternal redemption for his people: and not only Luke, in his Gospel, gave an account of these his actions, but also of many of his excellent discourses, his parables, and his sermons, whether delivered to the people in common, or to his own disciples: and now, as this was the subject of his former book, he intended in this latter to treat, as he does, of what the apostles of Christ began to do and teach.

These all continued, with one accord, in prayer and supplication,.... For the promise of the Spirit Christ had given them reason to expect; and that they might be preserved from their enemies, and kept faithful to their Lord; and be abundantly qualified for the preaching of the Gospel, and succeeded in it; and that their hearts might be comforted, and knit together in love: and they were unanimous in their requests, and so were under the promise of being heard; and in this work they were constant, and assiduous, and followed it with importunity. The Vulgate Latin, Syriac, and Ethiopic versions leave out the last clause, "and supplication"; and so likewise the Alexandrian copy: "with the women"; that followed Christ from Galilee, and were at his cross, and at his grave; among whom were Mary Magdalene, and Mary the wife of Cleophas, and Salome the wife of Zebedee. Some render the words, "with their wives"; the wives of the apostles; and as many as had wives, no doubt but they were with them; and it was necessary they should be, that they might be strengthened and confirmed in the faith of Christ. Beza's most ancient copy adds, "and children", and Mary the mother of Jesus. This is the last we hear of her; how long she lived after this, is not certain: her continuance with the apostles of Christ shows her religion and piety, and was both for the increase of her faith, and spiritual comfort: and with his brethren; See Gill on Mat 13:55.

"Blessed," says He, "are the peacemakers; for they shall be called the sons of God." [Matthew 5:9] It behooves the sons of God to be peacemakers, gentle in heart, simple in speech, agreeing in affection, faithfully linked to one another in the bonds of unanimity. This unanimity formerly prevailed among the apostles; and thus the new assembly of believers, keeping the Lord's commandments, maintained its charity. Divine Scripture proves this, when it says, "But the multitude of them which believed were of one heart and of one soul." [Acts 4:32] And again: "These all continued with one mind in prayer with the women, and Mary the mother of Jesus, and with His brethren." [Acts 1:14] And thus they prayed with effectual prayers; thus they were able with confidence to obtain whatever they asked from the Lord's mercy.

Before all things, the Teacher of peace and the Master of unity would not have prayer to be made singly and individually, as for one who prays to pray for himself alone. For we say not "My Father, which art in heaven," nor "Give me this day my daily bread; "nor does each one ask that only his own debt should be forgiven him; nor does he request for himself alone that he may not be led into temptation, and delivered from evil. Our prayer is public and common; and when we pray, we pray not for one, but for the whole people, because we the whole people are one. The God of peace and the Teacher of concord, who taught unity, willed that one should thus pray for all, even as He Himself bore us all in one... Thus also we find that the apostles, with the disciples, prayed after the Lord's ascension: "They all," says the Scripture, "continued with one accord in prayer, with the women, and Mary who was the mother of Jesus, and with His brethren." [Acts 1:14] They continued with one accord in prayer, declaring both by the urgency and by the agreement of their praying, that God, "who makes men to dwell of one mind in a house," only admits into the divine and eternal home those among whom prayer is unanimous.

"These were all continuing with one accord in prayer together with the women." For this is a powerful weapon in temptations; and to this they had been trained. "Continuing with one accord." Good. Besides, the present temptation directed them to this: for they exceedingly feared the Jews. "With the women," it is said: for he had said that they had followed Him: "and with Mary the mother of Jesus." How then is it said, that "that disciple" took her to his own home, at that time? But then the Lord had brought them together again, and so returned. "And they continued," it is said, "with one accord in prayer." Do you see how watchful they were? "Continuing in prayer," and "with one accord," as it were with one soul, continuing therein: two things reported in their praise. "And Mary the Mother of Jesus and His brethren." Now Joseph perhaps was dead: for it is not to be supposed that when the brethren had become believers, Joseph believed not; he who in fact had believed before any. Certain it is that we nowhere find him looking upon Christ as man merely.

They sought by a swift path, with which it was possible to go a mile on their sabbath, the well-known walls where Mary, the gateway of God, the virgin mother of her Creator, formed by her own son, was sitting at a religious gathering. The second virgin put to flight the woes of Eve’s crime; there is no harm done to the sex; she restored what the first took away. Let grief not raise up complaints or vex mourning hearts with groaning over the old law; these very forms of wickedness and crime rather cause delight at this bargain, and a better lot comes to the redeemed world from the fall. The person, not the nature [of a woman], caused ruin; in those days [of Eve] a pregnant woman [brought forth] peril. In these [of Mary] one grew great to bring forth God, the one begetting mortal things and the other bearing divine—she through whom the Mediator came forth into the world and carried actual flesh to the heavens.

Peter, interpreting or knowing: James, supplanter of labor. John, by the grace of God: Andrew, becoming powerful or condemned: Philip, the mouth of widows or the mouth of the lamp: Thomas, the abyss or twin or doubting. Bartholomew, son of him who suspends waters: Matthew, gifted: James son of Alphaeus, supplantation. Simon the Zealot, discipline of life: Judas son of James, he was also called Thaddeus. He names the disciples individually to show that, since they had fallen away at the time of the passion, Judas indeed completely cast himself out from the band of the apostles. But Peter agreed, and through the threefold question was summoned back to the Teacher. And if John is recorded among the same as taking the Mother of Christ, yet with John present to the apostles, she herself was also present.

He does not compile a list of the disciples in vain: but wishing to show that they had suffered something human, yet had not remained in apostasy. For indeed Peter, who had denied, was absolved from his denial by bitter tears, as is made evident from this, that shortly afterwards the spiritual flock was entrusted to him. Thomas, who had been unbelieving, was healed of his unbelief when the wounds and the side were touched with his hands. Therefore, although all the others were present together, Judas alone was missing. And Mary, Mother of God, was present, as indeed was John, who had received her into his house, and the brothers were present. What if Joseph, the bridegroom, had been alive, certainly he would also have been present: especially he, who, when his sons doubted, never doubted concerning the privilege. But it is clear that he had long since died: for he himself was not then present, when his kinsmen wished to see Jesus teaching. For what does he say? "Your mother and your brothers are seeking you outside," (Matt. 12:47) nor is it added: "And your father."

All these were continually devoting themselves with one accord to prayer. Those who patiently continue in prayer are those who await the arrival of the Holy Spirit. For the Holy Spirit of discipline flees from deceit (Wisdom 1). Therefore, whoever desires to receive the promised gifts of the Holy Spirit must persist diligently in prayers steeped in fraternal love.

With the women and Mary the mother of Jesus, and his brothers. It says brothers of Jesus, not of Mary. For in Greek there is a clear distinction where it is written not αὐτῆς but αὐτοῦ, which without any doubt is a masculine pronoun among them. Blessed Luke took care to inform readers that the brothers of the Lord were participants in his faith at that time, about whom it was previously said before his passion: "Neither did his brothers believe in him."

But how does he say, "with Mary the mother of Jesus"? Although the evangelist said that "from that time the disciple… took Her to his own" (John 19:27), this in no way contradicts the foregoing, because if that very disciple was there, then nothing prevented Her from being present as well. Why does he not mention Joseph here? He does not mention him because Joseph had already died, for if the brothers believed and were present — they who had often expressed disbelief before — then all the more would Joseph have proved faithful and would not have wished to withdraw from the company of the apostles, had he still been alive, since he never expressed any doubt.

St. Luke's prologue, containing a repetition of Christ's history from his passion till his ascension, Act 1:1-9. Remarkable circumstances in the ascension, Act 1:10, Act 1:11. The return of the disciples to Jerusalem, and their employment there, Act 1:12-14. Peter's discourse concerning the death of Judas Iscariot, Act 1:15-20, and the necessity of choosing another apostle in his place, Act 1:21, Act 1:22. Barnabas and Matthias being set apart by prayer, the apostles having given their votes, Matthias is chosen to succeed Judas, Act 1:23-26.

These - continued - in prayer and supplication - Waiting for the promise of the Father, according to the direction of our Lord, Luk 24:49. The words και τῃ δεησει, and in supplication, are omitted by ABC*DE, both the Syriac, the Coptic, Ethiopic, Armenian, Vulgate, Itala, and some of the primitive fathers. On this evidence, Griesbach has left them out of the text; and others contend for the propriety of this omission, because, say they, τῃ προσευχῃ and τῃ δεησει, prayer and supplication, mean the same thing. Whether the reading be genuine or spurious, this inference is not just. Prayer may simply imply any address to God, in the way of petition or request; supplication, the earnest, affectionate, and continued application to God for the blessing requested from him by prayer. Prayer asks, supplication expostulates, entreats, urges and re-urges the petition. With the women - Probably those who had been witnesses of his resurrection, with the immediate relatives of the apostles. Peter we know was married, Mat 8:14, and so might others of the disciples; and therefore the wives of the apostles, as well as of other pious men, may be here intended.

INTRODUCTION--LAST DAYS OF OUR LORD UPON EARTH--HIS ASCENSION. (Act 1:1-11) former treatise--Luke's Gospel. Theophilus--(See on Luk 1:3). began to do and teach--a very important statement, dividing the work of Christ into two great branches: the one embracing His work on earth, the other His subsequent work from heaven; the one in His own Person, the other by His Spirit; the one the "beginning," the other the continuance of the same work; the one complete when He sat down at the right hand of the Majesty on high, the other to continue till His second appearing; the one recorded in "The Gospels," the beginnings only of the other related in this book of "The Acts." "Hence the grand history of what Jesus did and taught does not conclude with His departure to the Father; but Luke now begins it in a higher strain; for all the subsequent labors of the apostles are just an exhibition of the ministry of the glorified Redeemer Himself because they were acting under His authority, and He was the principle that operated in them all" [OLSHAUSEN].

continued with one accord--knit by a bond stronger than death. in prayer and supplication--for the promised baptism, the need of which in their orphan state would be increasingly felt. and Mary the mother of Jesus--distinguished from the other "women," but "so as to exclude the idea of her having any pre-eminence over the disciples. We find her with the rest in prayer to her glorified Son" [WEBSTER and WILKINSON]. This is the last mention of her in the New Testament. The fable of the Assumption of the Virgin has no foundation even in tradition [ALFORD]. with his brethren--(See on Joh 7:3).