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Marvin Vincent · Citado em PreceptAustin
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Vincent writes that tekmerion "is akin to tekmar, a fixed boundary, goal, end; and hence a fixed or sure sign or token." Cleon Rogers adds that tekmerion means a "convincing and decisive proof. In logic demonstrative proof; in medical language demonstrative evidence, a sure symptom; in legal language proof from which there was no getting away, an indication which is irrefutable and indisputable." (New Linguistic and Exegetical Key to the Greek NT)
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Vincent adds that paristemi in its original meaning meant "to place beside, and so commend to the attention. Hence, to set before the mind; present, show." Luke uses paristemi more than any other NT writer with most uses in the book of Acts - Lk. 1:19; Lk. 2:22; Lk. 19:24; ; Acts 1:3; Acts 1:10; Acts 4:10; Acts 4:26; Acts 9:39; Acts 9:41; Acts 23:2; Acts 23:4; Acts 23:24; Acts 23:33; Acts 24:13; Acts 27:23; Acts 27:24 Alive (present tense - continually)(2198)(zao) means that Jesus was alive physically. Robertson on presented Himself alive - 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 (Matt. 28:16–20 = Mark 16:15–18), to the disciples in Jerusalem and Olivet (Luke 24:44–53; Mark 16:16–19f.= Acts 1:1–11). Luke uses this verb paristemi 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 20:24-29; Matt. 28:17). But after that they never wavered in their testimony to their own experience with the Risen Christ, “ the one whom God raised from the dead, a fact to which we are witnesses.” Peter said (Acts 3:15). They doubted at first, that we may believe, but at last they risked life itself in defense of this firm faith. (Word Pictures in the NT)
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Vincent - With the article (Ed: "the specific upper room" is the idea), denoting some well-known place of resort. It was the name given to the room directly under the flat roof. Such rooms were often set apart as halls for meetings. In such an apartment Paul delivered his farewell address at Troas (Acts 20:8), and the body of Dorcas was laid (Acts 9:37). Used by Luke only. Gilbrant on huperoon - This is a commonly used word in both literary and nonliterary (e.g., papyri) sources. The term denotes upper chambers such as those belonging to women. (In Greek homes the women’s quarters were upstairs and the men’s, downstairs.) The New Testament uses huperōon four times, all in Acts (1:13; 9:37,39; 20:8). The first of these references denotes the upper chamber where the apostles stayed while waiting for the descent of the Holy Spirit at Pentecost. The second and third occurrences (9:37,39) refer to the room in which Dorcas was raised from the dead. The last reference is to the room where Christians met to hear Paul preach at Troas. This huperōon was high enough to cause Eutychus’ death when he fell from the chamber. (Complete Biblical Library Greek-English Dictionary) Huperoon - 4x in 4v - Acts 1:13; Acts 9:37; Acts 9:39; Acts 20:8 Huperoon - 28x in 28v in the Septuagint - Jdg. 3:20; Jdg. 3:23; Jdg. 3:24; Jdg. 3:25; 2 Sam. 18:33; 1 Ki. 17:19; 1 Ki. 17:23; 2 Ki. 1:2; 2 Ki. 4:10; 2 Ki. 4:11; 2 Ki. 23:12; 1 Chr. 28:11; 2 Chr. 3:9; Ps. 104:3; Ps. 104:13; Jer. 22:13; Jer. 22:14; Ezek. 41:7; Ezek. 42:5; Dan. 6:10 Jack Arnold on upper room - There was an “upper room” in almost all the homes in the city of Jerusalem, especially in the homes of the wealthy and prominent. It was a large room used for religious gatherings (prayer and devotion), family gatherings and it was the place the dead were laid before burial for viewing (Acts 9:36, 37; 20:7, 8). It may have been like our modern day basement or recreation room. (Acts - 10 Day Until Zero Hour) Longnecker on upper room - Upper rooms in Palestinian cities were usually the choicest rooms because they were above the tumult of the crowded streets and beyond the prying eyes of passersby. For the wealthy, the upper room was the living room. Sometimes upper rooms were rented out. Often they served as places of assembly, study, and prayer (cf. Str-B, 2.594)....The use of the definite article in speaking of “the [upper] room” (to hyperōon) and the emphatic place these words have at the beginning of the clause suggest that the room was well known to the early Christians. Where they were staying - Staying is in the imperfect tense giving the sense of abiding permanently and indicating this was the "headquarters" so to speak of these first believers. Robertson feels "This could mean constant residence, but most likely frequent resort for prayer during these days, some being on hand all the time as they came and went." Cornerstone Bible Commentary - Because of differences in vocabulary, it is difficult to identify this place with the site of the Last Supper (Luke 22:11–13), the Resurrection appearances (Luke 24:36), or John Mark’s mother Mary’s house (Acts 12:12). Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus, and Simon the Zealot, and Judas the son of James (Thaddaeus in Mt 10:3, Mk 3:18) - In the various lists of the apostles note that Peter is always mentioned first and Judas Iscariot is always last (only mentioned in the 3 Gospel lists). The next four names are also always the same, but the order of the names differs. For more on the list of apostles see A T Robertson's note and MacArthur's sermons. Related Resource: Chart of the Apostles Names The apostles have been divided my some writers into 3 groups - First Group - Peter and John and James and Andrew Second Group - Philip and Thomas, Bartholomew and Matthew Third Group - James the son of Alphaeus, and Simon the Zealot, and Judas the son of James (Judas Iscariot in the lists in the Gospels) Peter (4074) (Petros; Latin = Petrus) is a masculine proper noun which means a "stone" and generally a smaller stone than the feminine form petra which refers to a massive rock or a foundation boulder (eg Mt 7:24-+). Peter is the Greek equivalent of the Syriac or Aramaic name Cephas (Kephas from Aramaic kay fah) which was assigned to Simon by Jesus. "Most Jews of Galilee had both a Jewish name (e.g. Simon or Simeon, meaning “hearing”) and a Greek name (which is never given). Jesus nicknames him “rock.” In Greek it is petros and in Aramaic it is cephas (cf. John 1:42; Matt. 16:16)." (Utley) Peter was not always a model of rock-like (petros is a symbol of imperturbability as determined from used in Greek literature) firmness. Note for example his actions in Gethsemane, his denial three times of Christ, his unsuccessful attempt at walking on water and his conduct at Antioch (Gal 2:11-21-+) where he is called Cephas. Despite all this Peter was clearly the leader of Jesus’ disciples, the spokesman for the Twelve and one of the three closest to Jesus. William Arnot - Peter is restored, and his backsliding healed; Thomas is confirmed, and believes, although he no longer sees. We have here what in modem phraseology would be termed the minutes and the sederunt (a prolonged sitting as for discussion) of the first missionary meeting. Here is a list of the 12 apostles in Matthew 10:2-4 Now the names of the twelve apostles are these: The first, Simon, who is called Peter, and Andrew his brother; and James the son of Zebedee, and John his brother; 3 Philip and Bartholomew; Thomas and Matthew the tax-gatherer; James the son of Alphaeus, and Thaddaeus; 4 Simon the Zealot ("the Canaanite"), and Judas Iscariot, the one who betrayed Him. Comment: Thaddaeus (means beloved child) is also called Judas (Luke 6:16 "Judas the son of James, and Judas Iscariot, who became a traitor."), and Bartholomew is probably the same as Nathaniel (John 1:45-49) Simon the Canaanite (as in KJV = Mt 10:4KJV, Mk 3:18KJV) is elsewhere called Simon the Zealot. It is also worth noting that the twelve are called both "disciples" ("learners," or "followers") and "apostles" (sent ones, possibly equivalent in essence to missionaries). Although all believers should be disciples of Christ, these are called the twelve apostles because they were taught directly by Jesus. Here is the list of the 12 apostles in Luke 6:13-16-+ And when day came, He called His disciples to Him; and chose twelve of them, whom He also named as apostles: 14 Simon, whom He also named Peter, and Andrew his brother; and James and John; and Philip and Bartholomew; 15 and Matthew and Thomas; James the son of Alphaeus, and Simon who was called the Zealot ("the Canaanite"); 16 Judas the son of James (Thaddaeus), and Judas Iscariot, who became a traitor. And He appointed the twelve: Simon (to whom He gave the name Peter), 17 and James, the son of Zebedee, and John the brother of James (to them He gave the name Boanerges, which means, “Sons of Thunder”); 18 and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus (Judas the son of James), and Simon the Zealot ("the Canaanite"); 19 and Judas Iscariot, who betrayed Him. This James the son of Alphaeus is different than the half-brother of Christ who wrote the book of James (James 1:1). James the son of Alphaeus is also called "the Less" or "James the Lesser" to differentiate him from others named James. James the son of Zebedee is always listed in the first group of 4 apostles. We know absolutely nothing about James, the son of Alphaeus, but his name. Simon the Zealot - Recall that Peter's name was Simon Peter and thus this Simon is distinguished by being designated as "Simon the Canaanite" in Mt 10:4KJV and Mk 3:18KJV. Luke, here and in Luke 6:15-+, uses the Greek term Zealot (zelotes), the equivalent of the term "Cananaean," a resident of Cana. Robertson suggests that Simon is called here by the epithet Zelotes "the Greek equivalent of the Aramaic word because Luke has Gentiles in mind." It is uncertain whether Simon was given this title because he was an active member of the Zealot party or because he had a generally zealous nature. The Zealots were a religious party dedicated to the forcible overthrow of Roman rule in the name of the Law of Moses. They took their name from the movement led by Mattathias and his sons-the Maccabees-which overthrew the Seleucids after Antiochus Epiphanes had desecrated the temple by sacrificing a pig and setting up statues of Greek gods in the sanctuary. They also looked back to Phinehas who showed zeal in fighting for the honor of the Lord in the wilderness (Nu 25.11). The Zealot party, one of four distinct parties among the Jews mentioned by Josephus the historian (Pharisees, Sadducees, Essenes, and Zealots), was founded by Judas the Galilean, who led a revolt against Rome in AD. 6. The Zealots opposed paying tribute to Rome in any form, for such payment was an overt denial that God alone was the ruler of Israel. Although the revolt of AD 6 was crushed, the spirit of revolt festered with many violent incidents until full-scale war against Rome broke out in AD 66. The Zealots were active throughout the war and after the fall of Jerusalem in AD 70 retreated to their desert stronghold on the wilderness heights overlooking the Dead Sea. From this fortress, called Masada, they continued to wage a guerrilla war; Masada itself fell after a long siege in AD 73. Zealous (2207) (zelotes from zeo = to boil, be hot or glow) describes one zealous (fervent and enthusiastically devoted) for or eagerly desirous of something. A zelotes is one who is earnestly committed to a side or cause and thus could be described as an enthusiast, an adherent, or a loyalist. Zealous (English) - marked by active interest and enthusiasm; filled with or inspired by intense enthusiasm or zeal; ardent; fervent; marked by fervent partisanship for a person, a cause, or an ideal; full of great energy, effort, and enthusiasm, especially in your political or religious ideas. The epithet (member of the party of Zealots) clung to Simon after he became an apostle and distinguishes him from Simon Peter. See Vol. I on the Gospel of Matthew for discussion of the four lists of the apostles. A T
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Vincent on proskartereo - The verb is from karteros, strong, stanch, and means originally to persist obstinately in. In this sense here, and in Rom. 12:12; 13:6. Hence to adhere firmly to. Note that most of the uses of proskartereo are by Luke in Acts - Observe what activities Luke associates with this verb... Mk. 3:9; Acts 1:14; Acts 2:42; Acts 2:46; Acts 6:4; Acts 8:13; Acts 10:7; Rom. 12:12; Rom. 13:6; Col. 4:2 In Mark 3:9 we read "And He told His disciples that a boat should stand ready (proskartereo) for Him because of the crowd, so that they would not crowd Him." The idea is that the boat was at the disposal of Jesus, near at hand. When one is praying with proskartereo, he or she is in a sense placing themselves "at the disposal of Jesus." Prayer (4335) (proseuche from pros = toward or immediately before + euchomai = to pray or vow) is the more general word for prayer and is used only of prayer to God. The prefix pros would convey the sense of being immediately before Him and hence the ideas of adoration, devotion, and worship. The basic idea is to bring something, and in prayer this pertains to bringing up prayer requests. In early Greek culture an offering was brought with a prayer that it be accepted. Later the idea was changed slightly, so that the thing brought to God as an offering was the prayer itself. Luke's uses of proseuche - Lk. 6:12; Lk. 19:46; Lk. 22:45; Acts 1:14; Acts 2:42; Acts 3:1; Acts 6:4; Acts 10:4; Acts 10:31; Acts 12:5; Acts 16:13; Acts 16:16. Note the concentration of prayer in the early church! (in the Book of Acts) What has happened to us as a church in America? How might this relate to how infrequently we see the power of the Lord at work in our midst? Lawrence Richards writes that proseuche (verb proseuchomai) "In classical Greek was the technical term for calling on a deity. The NT transforms the classical stiffness into the warmth of genuine conversation. Such entreaty in the NT is addressed to God or Jesus and typically is both personal and specific." ( Expository Dictionary of Bible Words: Regency) Note that the Greek Textus Receptus has the Greek word deesis (which speaks of needs) and so the KJV reads "all continued with one accord in prayer and supplication (deesis)." Modern Greek manuscripts do not support the presence of the word deesis. John Bunyan said that "Prayer is a shield to the soul, a sacrifice to God, and a scourge to Satan. Related Resources: Colossians 1:9 Commentary Colossians 4:12 Commentary Devotional on Prayer Guide to Praying for Missionaries Pithy Prayer Phrases Prayer - Greek Words for Prayer Prayer Devotionals and Illustrations Prayer Hymns and Poems Prayer Quotes Prayer Quotes, Devotionals and Illustrations Praying His Word Praying in the Spirit Spurgeon's Gems on Prayer Along with the women, and Mary the mother of Jesus, and with His brothers - The women may have included Mary Magdalene, Joanna, the wife of Chuza and Susanna (Lk 8:2, 3) "Shows the significant role that women played in the gospel ministry; they were present and involved and participating in a vital way right from the beginning." (Apple) Bob Utley on the women - There was a group of women who traveled with and provided for Jesus and the Apostles (cf. Mt. 27:55–56; Mk 15:40–41; Luke 8:2; 23:49; and John 19:25). Related Resources: The Women Who Followed Jesus Women Who Traveled With Jesus and His Disciples Mary the mother of Jesus - It is interesting that this last NT mention of Mary the mother of Jesus is in the context of a prayer meeting, praying to God and NOT being prayed to! So Mary was obeying Jesus' orders and was awaiting the baptism by His Spirit at which time she would become part of the Body of Christ (1 Cor 12:13).
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Vincent observes that "Many, therefore, of the “five hundred brethren” who saw their risen Lord “at once” (1 Co 15:6), must have remained in Galilee."
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Vincent - How clearly is the primary office of the apostles here expressed: (1) to testify, from personal observation, to the one great fact of “the resurrection of the Lord Jesus”; (2) to show how this glorified His whole previous life, of which they were constant observers, and established His divine claims. Witness (3144) See preceding discussion of martus/martys. Jesus was no longer physically on earth so it was imperative that this new apostle be one who could testify as an eye witness that Jesus rose from the dead and was alive. And of course while believers are not eyewitnesses of the resurrection or the ascension, we have the Spirit of Christ within us and one of His major objectives it to glorify Christ (Jn 16:14), to give a proper opinion of Christ, especially that He is Alive forevermore! Remember that as you witness of the truth about Christ, always be sure to emphasize that unlike Buddha, Confucius, Mohammed, etc, who are all still dead, our Jesus has been resurrected from the dead. I know from personal experience that there have been times when I was so focused on being a "lawyer" for Jesus and the person to whom I was witnessing left before I ever testified that Christ has been resurrected from the dead (possibly from fear of Acts 17:32!) I now make sure that I testify to them that our Jesus is Alive! Resurrection (386) (anastasis from ana = up, again + histemi = to cause to stand) literally means “to stand again" or "to cause to stand again" and most NT uses refer to a physical body rising from the dead or coming back to life after having once died. The resurrection is distinguished from belief in reincarnation (What does the Bible say about reincarnation?), which usually involves a series of rebirths from which the soul may seek release. Resurrection has primary reference to the body. The resurrection is the central, defining doctrine and claim of the Gospel. Luke's uses of anastasis - Note frequency in Acts Lk. 2:34; Lk. 14:14; Lk. 20:27; Lk. 20:33; Lk. 20:35; Lk. 20:36; Acts 1:22; Acts 2:31 (he looked ahead and spoke of the resurrection of the Christ); Acts 4:2 (proclaiming in Jesus the resurrection from the dead.); Acts 4:33 (with great power the apostles were giving testimony to the resurrection of the Lord Jesus, and abundant grace was upon them all.); Acts 17:18; Acts 17:32; Acts 23:6; Acts 23:8; Acts 24:15; Acts 24:21; Acts 26:23 (that the Christ was to suffer, and that by reason of His resurrection from the dead He would be the first to proclaim light both to the Jewish people and to the Gentiles.”); Related Resources: Why should I believe in Christ’s resurrection? Why does it matter that Jesus rose from the dead? Why is the truth of the bodily resurrection of Jesus Christ so important? Who resurrected Jesus? Where does the saying ‘He is risen; He is risen, indeed’ come from? Why didn't the disciples always recognize Jesus after His resurrection? How can I avoid being a doubting Thomas? Can the various resurrection accounts from the four Gospels be harmonized? What is the significance of the "folded napkin" in Christ's tomb after the resurrection? Who Moved the Stone? Frank Morson Acts 1:23 So they put forward two men, Joseph called Barsabbas (who was also called Justus), and Matthias. KJV Acts 1:23 And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. So they put forward two men, Joseph called Barsabbas Acts 15:22 Acts Video - Matthias Chosen Acts 1 Resources - Multiple Sermons and Commentaries Acts 1:12-26 Why Christianity is Credible - Steven Cole Acts 1:12-26 Resources for Finishing Our Lord's Unfinished Work--3 - John MacArthur Acts 1:21-26 Tough Decisions with God's Help - Ray Pritchard TWO CANDIDATES TO REPLACE JUDAS So they put forward two men - Someone ("they") nominated two names, Justus and Matthias. Exactly how they arrived at the names is not apparent from the text. Who is they who put forward two men? Vincent says "not the Eleven but the whole company, of whom Peter was the spokesman." Paul Apple agrees on the " Identification of the “they” as the 120 disciples involved in the evaluating who met the qualifications. Compare Acts 6 where there is input from the congregation in selection of deacons." Compare Acts 15... Acts 15:22 Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them to send to Antioch with Paul and Barnabas–Judas called Barsabbas, and Silas, leading men among the brethren, Joseph called Barsabbas (who was also called Justus), and Matthias - This is the only mention of these men in the NT. Barsabbas = “son of the Sabbath” – probably born on the Sabbath