Teks -- Acts 1:3 (NET)

1:3 To the same apostles also, after his suffering, he presented himself alive with many convincing proofs. He was seen by them over a forty-day period and spoke about matters concerning the kingdom of God.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Act 1:3 - To whom also

To whom also ( hois kai ).

He chose them and then also manifested himself to these very same men that they might have personal witness to give.

Robertson: Act 1:3 - Shewed himself alive

Shewed himself alive ( parestēsen heauton zōnta ).

To the disciples the first Sunday evening (Mar 16:14; Luk 24:36-43; Joh 20:19-25), the second Sunday evening (Joh 20:26-29), at the Sea of Tiberias (John 21:1-23), on the mountain in Galilee (Mat 28:16-20; Mar 16:15-18; 1Co 15:6), to the disciples in Jerusalem and Olivet (Luk 24:44-53; Mar 16:19.; Act 1:1-11). Luke uses this verb paristēmi 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 (Mar 16:14; Luk 24:41; Joh 20:24.; Mat 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 (Act 3:15). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith.

Robertson: Act 1:3 - After his passion

After his passion ( meta to pathein auton ).

Neat Greek idiom, meta with the articular infinitive (second aorist active of paschō ) and the accusative of general reference, "after the suffering as to him."For pathein used absolutely of Christ’ s suffering see also Act 17:3; Act 26:23.

Robertson: Act 1:3 - By many proofs

By many proofs ( en pollois tekmēriois ).

Literally, "in many proofs."Tekmērion is only here in the N.T., though an old and common word in ancient Greek and occurring in the Koiné[28928]š (papyri, etc.). The verb tekmairō , to prove by sure signs, is from tekmar , 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 tekmērion (proof) and sēmeion (sign) as does Galen the medical writer.

Robertson: Act 1:3 - Appearing

Appearing ( optanomenos ).

Present middle participle from late verb optanō , late Koiné[28928]š verb from root optō seen in opsomai , ōphthēn . In lxx, papyri of second century b.c. (Deissmann, Light from the Ancient East , p. 83). Only here in the N.T. For optasia for vision, see note on Act 26:19; Luk 1:22; Luk 24:23.

Robertson: Act 1:3 - By the space of forty days

By the space of forty days ( di' hēmerōn tesserakonta ).

At intervals (dia , 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 (Exo 24:18) and Jesus fasted forty days (Mat 4:2). In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn.

Robertson: Act 1:3 - The things concerning the Kingdom of God

The things concerning the Kingdom of God ( ta peri tēs basileias tou theou ).

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 (euaggelion ) take the place of "kingdom."Jesus was fond of the word "kingdom"and Luke is fond of the idiom "the things concerning"(ta peri ). 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 (Act 1:6) were slow to comprehend the spiritual nature of the reign of God.

Vincent: Act 1:3 - Shewed himself

Shewed himself ( παρέστησεν )

This verb is rendered in a variety of ways in the New Testament, as give or furnish, present, provide, assist, commend. The original meaning is to place beside, and so commend to the attention. Hence, to set before the mind; present, shew.

Vincent: Act 1:3 - Infallible proofs

Infallible proofs ( τεκμηρίοις )

The word is akin to τέκμαρ , a fixed boundary, goal, end; and hence a fixed or sure sign or token. The Rev. omits infallible, probably assuming that a proof implies certainty.

Vincent: Act 1:3 - Being seen

Being seen ( ὀπτανόμενος )

Only here in New Testament. Rev., appearing.

Vincent: Act 1:3 - Forty days

Forty days ( δι ' ἡμερῶν τεσσεράκοντα )

Lit., " through forty days." Rev., by the space of. The only passage where the interval between the resurrection and the ascension is given.

Wesley: Act 1:3 - Being seen by them forty days

That is, many times during that space.

Wesley: Act 1:3 - And speaking of the things pertaining to the kingdom of God

Which was the sum of all his discourses with them before his passion also.

JFB: Act 1:3-5 - showed himself alive

As the author is about to tell us that "the resurrection of the Lord Jesus" was the great burden of apostolic preaching, so the subject is here filly introduced by an allusion to the primary evidence on which that great fact rests, the repeated and undeniable manifestations of Himself in the body to the assembled disciples, who, instead of being predisposed to believe it, had to be overpowered by the resistless evidence of their own senses, and were slow of yielding even to this (Mar 16:14).

JFB: Act 1:3-5 - after his passion

Or, suffering. This primary sense of the word "passion" has fallen into disuse; but it is nobly consecrated in the phraseology of the Church to express the Redeemer's final endurances.

JFB: Act 1:3-5 - seen of them forty days

This important specification of time occurs here only.

JFB: Act 1:3-5 - speaking of

Rather "speaking."

JFB: Act 1:3-5 - the things pertaining to the kingdom of God

Till now only in germ, but soon to take visible form; the earliest and the latest burden of His teaching on earth.

Clarke: Act 1:3 - To whom - he showed himself alive - by many infallible proofs

To whom - he showed himself alive - by many infallible proofs - Πολλοις τεκμηριοις ; 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 τεκμηριον . 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, 1Co 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, Mat 28:1-9

The second, to the two disciples on their way to Emmaus, Luk 24:15

The third, to Simon Peter, Luk 24:34

The fourth, to ten of the apostles, Thomas being absent, Luk 24:36, and Joh 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, Joh 20:26

The sixth, to seven of the apostles in Galilee, at the sea of Tiberias, Joh 21:4

The seventh, to James, 1Co 15:7, most probably in Jerusalem, and when Jesus gave an order for all his apostles to assemble together, as in Act 1:4

The eighth, when they were assembled together, and when he led them unto Bethany, Luk 24:50, from whence he ascended to heaven. But see the note on Joh 21:14, for farther particulars

Clarke: Act 1:3 - Pertaining to the kingdom of God

Pertaining to the kingdom of God - Whatever concerned the doctrine, discipline, and establishment of the Christian Church.

Calvin: Act 1:3 - Unto whom, etc // He intreateth of the kingdom of God

3.Unto whom, etc He addeth this, that he might make the resurrection to be believed, as a thing most necessary to be known, and without the which the whole gospel falleth fiat to the ground, neither remaineth there any more faith. And that I may omit to speak of other discommodities that come by being ignorant of the resurrection of Christ, the gospel loseth his whole authority, unless we know and be also fully persuaded that Christ being alive, speaketh unto us from the heavens. Whereunto Luke hath chiefest respect in this place. Therefore, that the truth hereof might not be called in question, he saith that it was proved by many signs and tokens. Those which Erasmus, following an old interpreter, doth call arguments, I have translated proofs. For Aristotle doth call that τεκμηριον, in the first book of his Rhetorics, which is necessary in signs. This is, therefore, that which I said before, that Christ did make manifest his resurrection unto his apostles by evident tokens, which did serve instead of necessary proofs, lest they should doubt of the same. Furthermore, he doth not reckon up those tokens and signs, saving only that he saith, that Christ did appear unto them about the space of a month and one-half oftentimes. If he had but once appeared unto them, it might have been somewhat suspicious, but in showing himself so often unto them, he dissolveth all doubts which might arise in their minds, and by this means, also, he putteth away the reproach of the ignorance which he said was in the apostles, lest it discredit their preaching.

He intreateth of the kingdom of God He telleth us again that the apostles themselves were well taught ¹⁹ before such time as they took upon them to teach others; therefore, whatsoever things they uttered and brought to light, either by word or by writing, touching the kingdom of God, they are those speeches which Christ himself uttered. And hereby doth he briefly set down the end of the doctrine of the gospel; namely, that God may reign in us. Regeneration is the beginning of this kingdom, and the end thereof is blessed immortality; the middle proceedings are in a more ample going forward and increase of regeneration. But that this thing may appear more evidently, we must first note, that we are born, and that we live aliens and strangers from the kingdom of God, until such time as God doth fashion us again unto a new life. Therefore, we may properly set the world, the flesh, and whatsoever is in man’s nature against the kingdom of God, as contrary to it. For the natural man is wholly occupied about the things of this world, and he seeketh felicity here; ²⁰ in the mean season, we are as it were banished from God, and he likewise from us; but Christ, by the preaching of the gospel, doth lift us up unto the meditation of the life to come. And to the end he may the better bring this to pass, he reformeth all our earthly affections, and so having striped us out of the vices of our flesh, he separateth us from the world. And, like as eternal death is prepared for all those which live after the flesh, so in as much as the inward man is renewed in us, that we may go forward in the spiritual life, we draw nearer unto the perfection of the kingdom of God; which is the society of the glory of God. Therefore, God will reign in and amongst us now, that he may at length make us partakers of his kingdom. Hereby we gather that Christ did principally intreat of the corruption of mankind; of the tyranny of sin, whose bond-slaves we are; of the curse and guiltiness of eternal death, whereunto we all are subject, and also of the means to obtain salvation; of the remission of sins; of the denying of the flesh; of spiritual righteousness; of hope of eternal life, and of like such things. And if we will be rightly instructed in Christianity, we must apply our studies to these things.

Defender: Act 1:3 - infallible proofs

"Infallible proofs" is one word in the Greek (tekmerion) and occurs only this one time in the New Testament. It emphasizes that the evidences for Christ's resurrection were not philosophical speculations but certain facts. It is appropriate that the word occurs only once, for no other event of biblical history has been confirmed more certainly than His bodily resurrection. Not only His ten or more appearances to the disciples, but also the otherwise inexplicable evidence of the empty tomb, the remarkable change in the disciples, the development and spread of the church as a result of its preaching, the change to worship on the first day of the week, the age-long observance of Easter and the Lord's Supper, in addition to the testimonies of the writers of the New Testament, as led and empowered by the Holy Spirit. All these combine to make it certain that Christ died for our sins and rose again for our justification.

Defender: Act 1:3 - forty days

As Jesus was victorious over His forty-day temptation by Satan (Luk 4:2), so He witnessed to His disciples for forty days of His greater victory over Satan through His death and resurrection (Heb 2:14, Heb 2:15)."

TSK: Act 1:3 - he showed // forty // speaking

he showed : Act 13:31; Mat 28:9, Mat 28:16; Mar 16:10-14; Luke 24:1-53; John 20:1-21:25; 1Co 15:5-7; 1Jo 1:1

forty : Deu 9:9, Deu 9:18; 1Ki 19:8; Mat 4:2

speaking : Act 28:31; Dan 2:44, Dan 2:45; Mat 3:2, Mat 21:43; Luk 17:20,Luk 17:21, Luk 24:44-49; Rom 14:17; Col 1:13; 1Th 2:12

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Act 1:3 - To whom // Being seen of them forty days // And speaking of the things pertaining to the kingdom of God

To whom i.e. the apostles, he showed himself alive after his passion by many infallible proofs eating, drinking, speaking, walking with them; nay, showing them his very wounds, and permitting them to be touched; God suffering Thomas’ s infidelity to contribute to the strengthening of our faith.

Being seen of them forty days not continually, but upon occasion as he pleased; it was so long from his resurrection to his ascension; and the same space in which God showed himself unto Moses in Mount Sinai. So long also he was pleased to stay with them, that he might more abundantly testify the truth of his humanity, and of his resurrection.

And speaking of the things pertaining to the kingdom of God either his kingdom in heaven, the church triumphant or his kingdom on earth, the church militant; what future bliss and happiness he was going to prepare, and what means they ought to use towards the obtaining of it.

Haydock: Act 1:3 - Appearing

Appearing, &c. Why did he not appear to all, but only to his disciples? Because to many of them, who did not know the mystery, he would have seemed a phantom. For if the disciples themselves were diffident, and terrified, and required to touch him with their hands, how would others have been affected? But we know from their miracles, the truth of the resurrection, which is made evident to all succeeding generations. Perhaps the apostles did not perform miracles. How then was the world converted? This is a fact which cannot be denied, and that it should have been brought about by twelve poor illiterate fishermen, without miracles, would be the greatest of all miracles, far beyond the reach of all human means. (St. John Chrysostom, hom. i. chap. 1. on Acts.) ---

"And speaking of things pertaining to the kingdom of God," as we read in the Greek, and in the Protestant version, that is, pertaining to the Church, which is the kingdom of God, Greek: ta peri tes basileias tou theou, which plainly makes for unwritten tradition. (Estius)

Gill: Act 1:3 - To whom also he showed himself alive after his passion // and speaking of the things pertaining to the kingdom of God

To whom also he showed himself alive after his passion,.... That is, after his sufferings and death; for that he suffered many things, and at last death itself, is certain from the acknowledgment of the Jews themselves, who own, that they put him to death on the passover eve ^d; as well as from the accounts of the evangelists; and from the soldiers not breaking his legs, when the rest that were crucified with him were broken, because he was already dead; and from his "ricardium" being pierced with a spear, from whence blood and water sprung, after which it was impossible he should be alive; and from the testimony of the centurion who watched him, to whom Pilate sent to know if he was dead, and how long he had been dead; and from his being buried, and lying in the grave so long as he did: and yet after, and not withstanding this, "he showed himself alive"; he raised himself from the dead, and hereby declared himself to be the Son of God with power, which cannot be said of others; there were others that were alive after death, but not by their own power; as the widow of Sarepta's son, the daughter of Jairus, Lazarus, and the widow of Nain's son; but these did not "show themselves alive", as Christ did, who appeared often to his apostles: for after he had first appeared to Mary Magdalene, he showed himself to the two disciples going to Emmaus; then to ten of them, Thomas being absent; after that to them all, Thomas being present, when he convinced him of the truth of his resurrection; after that he appeared to seven of the disciples at the sea of Tiberias; and then to all the apostles; and to five hundred brethren at once on a mountain in Galilee; and once to James alone, and to them all again when he was parted from them and went up to heaven; and so they must be proper and sufficient witnesses of his resurrection: and this evidence of his being alive, he gave to them, by many infallible proofs; or by many signs and tokens, and which were most sure and unquestionable arguments of his being alive; as his eating and drinking with them, walking and talking with them in a free and familiar manner, showing them his hands and his feet, and side, that they might see the scars which the nails and spear had made; and which were not only a proof that he was risen again, but risen again in the same body in which he suffered; and that they might feel and handle him, and know that he was not a spirit, a phantom, a mere apparition, but was really risen and alive: being seen of them forty days; not that he was seen by them for forty days together continually, but at certain times, within the space of forty days; for between his first and last appearance, many others intervening, such a length of time run out; so that it was not a single and sudden appearance that surprised them; but there were many of them, and a distance between them, and this for a considerable term of time; hence they had opportunity of reflecting upon these appearances, and of satisfying themselves of the truth of things. This number of "forty days" is a remarkable one in Scripture. The flood was forty days upon the earth; and so long Moses was in the mount with God; such a number of days the spies were searching the land of Canaan; so many days Goliath presented himself to the armies of Israel; and so long a time Elijah went in the strength of the meat the angel provided for him; and for such a length of time the prophet Ezekiel was to bear the iniquity of the house of Judah; and such a term of time was given out by Jonah for the destruction of Nineveh; and so many days Christ fasted, and was tempted in the wilderness. The Jews pretend ^e, that forty days before Jesus was put to death he was led forth, and a crier went before him, declaring, that whoever would, had liberty to testify to his innocence if they could, but no man appeared for him: but this is false; the truth of the matter is, that for forty days after his resurrection he showed himself to his disciples, and by proving the truth of his resurrection, he proved his own innocence and uprightness. If the testimony of Rabbenu Hakadosh, as cited by Galatinus, could be depended on, the Jews had a notion of this forty days' conversation of the Messiah with his disciples, after his resurrection; who say ^f,

"the Messiah, after his resurrection, shall converse with the righteous, and they shall hear his precepts "forty days", answerable to those forty days in which he shall be in the wilderness to afflict his soul, before they shall kill him; and these being finished, he shall ascend to heaven, and sit at the right hand of God, as it is said, Psa 110:1.

But this seems rather to be the pious fraud of some Christian, than the words of a Jew: however, they do say ^g, that "the days of the Messiah are "forty days", as it is said, Psa 95:10 "forty years long was I grieved"; or, as they interpret it, "shall I be grieved with this generation":

intimating, that the generation of the Messiah, and of the wilderness, would be much alike, and equally grieving to God, and reckoning a day for a year, as the Lord did with that generation, Num 14:33. These forty days Christ was with his disciples, may be an emblem of the forty years which were to run out from his death, to his coming again to take vengeance on the Jewish nation; for so long time was there from thence to the destruction of Jerusalem. And Christ was not only seen of the disciples at certain seasons during this space of time, but he was also heard by them: for it follows,

and speaking of the things pertaining to the kingdom of God; the kingdom of the Messiah, the Gospel dispensation; concerning the doctrines of the Gospel they were to preach, and the ordinances of it they were to administer; concerning the church of God, the nature, order, and officers of it, and the laws and rules by which it should be governed; concerning the kingdom of grace, what it consists of, and wherein it lies; and of the kingdom of glory, of meetness for it, his own grace, and of the right unto it, his own justifying righteousness: some of these things they might have before but very little knowledge of; and may be these are the things he had to say to them, and which, till now, they could not bear; and being no more to be with them in person, he instructs them in them,