Clarke Adam Clarke's Bible Commentary in 8 Volumes: Volume 6, Acts of the Apostles

1. Auflage 2015
ISBN: 978-1-5183-2110-8
Verlag: Krill Press
Format: EPUB
Kopierschutz: 0 - No protection

E-Book, Englisch, 681 Seiten

Adam Clarke was a 19th century British Methodist best known for his scholarly commentaries on the Bible, a multi-volume, comprehensive work.

Autoren/Hrsg.

Clarke, Adam

Leseproben

CHAPTER 1
.................. Usherian year of the world, 4033. Alexandrian aera of the world, 5531. Antiochian year of the world, 5521. Constantinopolitan year of the world, 5537. Year of the aera of the Seleucidae, 341. Year of the Spanish aera, 67. Year of the Christian aera, 29. Year of the Paschal Cycle, 30. Year of the Jewish Cycle, 11. Golden Number, 8. Solar Cycle, 10. Dominical Letter, B. Jewish Passover, April 15. Epact, 20. Year of the reign of the Emperor Tiberius Caesar, 18. Year of the CCII. Olympiad, 1. Year of Rome, 782. Consuls, from Jan. 1, to July 1, L. Rubellius Geminus, and C. Rufius Geminus; and, for the remainder of the year, Aulus Plautius and L. Nonius Asprenas. FOR AN EXPLANATION OF THESE aeras, see the Advertisement prefixed to the Comment on the Gospel of St Matthew. St. Luke’s prologue, containing a repetition of Christ’s history from his passion till his ascension, 1-9. Remarkable circumstances in the ascension, 10, 11. The return of the disciples to Jerusalem, and their employment there, 12-14. Peter’s discourse concerning the death of Judas Iscariot, 15-20, and the necessity of choosing another apostle in his place, 21, 22. Barnabas and Matthias being set apart by prayer, the apostles having given their votes, Matthias is chosen to succeed Judas, 23-26. Notes on Chapter 1. Verse 1. The former treatise— The Gospel according to Luke, which is here most evidently intended. O Theophilus— See the note on Luke 1:3. To do and teach— These two words comprise his miracles and sermons. This introduction seems to intimate that, as he had already in his Gospel given an account of the life and actions of our Lord, so in this second treatise he was about to give an account of the lives and acts of some of the chief apostles, such as Peter and Paul. Verse 2. After that he, through the Holy Ghost, etc.— This clause has been variously translated: the simple meaning seems to be this-that Christ communicated the Holy Spirit to his disciples, after his resurrection, as he had not done before. In Luke 24:45, it is said that he opened their understanding, that they might understand the Scriptures; and in John 20:22, that he breathed on them, and said, receive ye the Holy Ghost. Previously to this, we may suppose that the disciples were only on particular occasions made partakers of the Holy Spirit; but from this time it is probable that they had a measure of this supernatural light and power constantly resident in them. By this they were not only able to proclaim the truth, but to discern the meaning of all the Old Testament Scriptures which referred to Christ; and to appoint whatever rites or ordinances were necessary for the establishment of his Church. There were many things which the apostles said, did, and decreed, for which they had no verbal instructions from our Lord, at least, none that are recorded in the Gospels; we may therefore conclude that these were suggested to them by that Holy Spirit which now became resident in them, and that it is to this that St. Luke refers in this verse, After that he, through the Holy Ghost, had given commandments unto the apostles. Verse 3. To whom-he showed himself alive-by many infallible proofs— polloiv tekmhrioiv; by many proofs of such a nature, and connected with such circumstances, as to render them indubitable; for this is the import of the Greek word tekmhrion. The proofs were such as these: 1. Appearing to several different persons at different times. 2. His eating and drinking with them. 3. His meeting them in Galilee according to his own appointment. 4. His subjecting his body to be touched and handled by them. 5. His instructing them in the nature and doctrines of his kingdom. 6. His appearing to upwards of five hundred persons at once, 1 Corinthians 15:6. And, 7. Continuing these public manifestations of himself for forty days. The several appearances of Jesus Christ, during the forty days of his sojourning with his disciples, between his resurrection and ascension, are thus enumerated by Bishop Pearce: The first was to Mary Magdalene, and the other Mary, Matthew 28:1-9. The second, to the two disciples on their way to Emmaus, Luke 24:15. The third, to Simon Peter, Luke 24:34. The fourth, to ten of the apostles, Thomas being absent, Luke 24:36, and John 20:19. (All these four appearances took place on the day of his resurrection.) The fifth was to the eleven disciples, Thomas being then with them, John 20:26. The sixth, to seven of the apostles in Galilee, at the sea of Tiberias, John 21:4. The seventh, to James, 1 Corinthians 15:7, most probably in Jerusalem, and when Jesus gave an order for all his apostles to assemble together, as in Acts 1:4. The eighth, when they were assembled together, and when he led them unto Bethany, Luke 24:50, from whence he ascended to heaven. But see the note on John 21:14, for farther particulars. Pertaining to the kingdom of God— Whatever concerned the doctrine, discipline, and establishment of the Christian Church. Verse 4. And, being assembled together— Instead of sunalizomenov, being assembled together, several good MSS. and versions read sunaulizomenov, living or eating together, which refers the conversation reported here to some particular time, when he sat at meat, with his disciples. See Mark 16:14: Luke 24:41-44. See the margin. But probably the common reading is to be preferred; and the meeting on a mountain of Galilee is what is here meant. The promise of the Father— The HOLY SPIRIT, which indeed was the grand promise of the New Testament, as JESUS CHRIST was of the Old. And as Christ was the grand promise of the Old Testament, during the whole continuance of the old covenant; so is the Holy Ghost, during the whole continuance of the new. As every pious soul that believed in the coming Messiah, through the medium of the sacrifices offered up under the law, was made a partaker of the merit of his death, so every pious soul that believes in Christ crucified is made a partaker of the Holy Spirit. Thus, as the benefit of the death of Christ extended from the foundation of the world till his coming in the flesh, as well as after, so the inspiration of the Holy Spirit has been, and will be continued through the whole lapse of time, till his coming again to judge the world. It is by this Spirit that sin is made known, and by it the blood of the covenant is applied; and indeed, without this, the want of salvation cannot be discovered, nor the value of the blood of the covenant duly estimated. How properly do we still pray, and how necessary is the prayer, “Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy name, through Jesus Christ our Lord! Amen.” Communion Service. Ye have heard of me.— In his particular conversations with his disciples, such as those related John 14:16-26; 15:26; 16:7-15; to which passages, and the notes on them the reader is requested to refer: but it is likely that our Lord alludes more particularly to the conversation he had with them on one of the mountains of Galilee. Verse 5. Ye shall be baptized with the Holy Ghost not many days hence.— This must refer to some conversation that is not distinctly related by the evangelists; as these identical words do not occur in any of the preceding histories. The Codex Bezae reads this passage thus: but ye shall be baptized with the Holy Ghost, which ye shall receive not many days hence. John baptized with water, which was a sign of penitence, in reference to the remission of sin; but Christ baptizes with the Holy Ghost, for the destruction of sin, the illumination of the mind, and the consolation of the heart. John’s baptism was in reference to the spiritual kingdom; but Christ’s baptism established and maintained that kingdom. From this passage we may also learn that baptism does not always mean being plunged or immersed in water; for as this promise most evidently refers to the communication of the Holy Spirit on the following pentecost, and then he sat upon each as a cloven tongue of fire, this certainly has more affinity to sprinkling than to plunging. However, the mode of administering the sign is of very little consequence; and which is the best mode is exceedingly dubious: the stress should be laid on receiving the thing signified-the Holy Ghost, to illuminate, regenerate, refine, and purify the heart. With this, sprinkling or immersion are equally efficient: without this, both are worth nothing. Verse 6. When they therefore were come together— It is very likely that this is to be understood of their assembling on one of the mountains of Galilee, and there meeting our Lord. At this time...