Atos 8
Bob Utley · Citado em PreceptAustin
Atos 8
Utley adds that "The Mishnah permits the burial of blasphemers, but not with the loud lamentations made by those who bury them. These devout men grieved openly (1) in defiance of what happened or (2) in reference to the fact that what happened was not officially sanctioned." Loud is megas which generally means great but in this context means loud (cf Mt 27:46; Mk 15:37; Lk 19:37; Acts 7:57; Acts 23:9; Rev 5:2) Lamentation (2870) (kopetos from kopto= to lament) is used only here in NT and describes a beating of the head and breast which was the typical way Orientals showed deep mourning. This noun has several uses in the Septuagint that have eschatological implications, the most striking be the passage in Zechariah 12:10+ which records "I (GOD) will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me Whom they have pierced (MESSIAH); and they will mourn (Lxx = kopetos) for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn." In as very real sense the passage in Zechariah is an answer to God's plea to Israel in Joel 2:12+ to "“Return to Me with all your heart, And with fasting, weeping and mourning (Lxx = kopetos)." Joseph bewailed his father Jacob “with a very great and sorrowful lamentation (Lxx = kopetos)” (Ge 50:10). David writes "You have turned for me my mourning (Lxx = kopetos) into dancing (PLAY STEVE GREEN'S SONG); You have loosed my sackcloth and girded me with gladness, (Ps. 30:11) Kopetos - 12v in the Septuagint Gen. 50:10; Est. 4:3 (= When Haman succeeded in getting Ahasuerus to publish an edict of extermination of the Jews, there was great mourning among the Jews); Ps. 30:11; Isa. 22:12; Jer. 6:26; Jer. 9:10; Joel 2:12; Amos 5:16; Amos 5:17; Mic. 1:8; Zech. 12:10; Zech. 12:11 Acts 8:3 But Saul began ravaging the church, entering house after house, and dragging off men and women, he would put them in prison. KJV Acts 8:3 As for Saul, he made havoc of the church, entering into every house, and haling men and women committed them to prison. Acts 7:58; 9:1-13,21; 22:3,4; 26:9-11; 1 Cor 15:9; Gal 1:13; Php 3:6; 1 Ti 1:13 Acts 8 Resources - Multiple Sermons and Commentaries But - Term of contrast. A funeral for a church member was followed by further violence against the church. Saul began ravaging the church, entering house after house - The imperfect tense of ravaging gives a "perfect picture" of Saul disrupting and devastating one house, then another, wreaking havoc over and over, again and again. Utley on house by house - The early Christians would meet at (1) the local synagogues every Sabbath; (2) the Temple on special days or even most days; and (3) special locations or numerous homes on Sundays.
Atos 8
Utley adds that "In this sentence it denotes a contingency based on Simon’s willingness to repent and pray for forgiveness. His mindset and actions are a serious deviation from normative Christianity." The intention of your heart may be forgiven you - The phrase intention of your heart is another way of saying "Your sin" (or "the sin of your heart"), because it is sin which needs God's forgiveness. And so the NLT paraphrases it "your evil thoughts." What was the intention of Simon's heart? The thought or notion that he could actually purchase the Holy Spirit! May be forgiven is the divine passive indicating God is the source of the forgiveness. Intention (1963)(epinoia from epi = upon + nous = mind) means to to think upon, and so purpose. According to Marvin Vincent epinoia literally means "a thinking on or contriving; and hence implying a plan or design." W E Vine says epinoia means "a thought by way of a design" (akin to epinoeo, "to contrive," epi, intensive, noeō, "to consider")." Epinoia describes a desire that a person intends to carry out. Louw-Nida says epinoia refers to "that which is intended or purposed as the result of thinking." Reinecker notes that the context shows epinoia is "Used in the bad sense of evil or hostile schemes or stratagems." (Linquistic Key to Greek New Testament) Epinoia is only here in the NT and the Septuagint of Jer 20:10. Gilbrant on epinoia - It is sometimes used to describe a person’s “power of thought,” “inventiveness,” or the thing he had invented. Writers occasionally used epinoia to mean “an afterthought, second thoughts.” The term often refers to a “purpose, plan, design.” (Ibid) Liddell-Scott on epinoia - 1. a thinking on or of a thing, a thought, notion, Thuc. 2. power of thought, inventiveness, invention, Ar. 3. a purpose, design, Heart (2588)(kardia) does not refer to the physical organ but is always used figuratively in Scripture to refer to the seat and center of human life. The heart is the center of the personality, and it controls the intellect, emotions, and will. Our heart is the "control center" of our being. In the present context clearly Luke is referring to the evil thoughts in Simon's heart. God is not nearly as interested in externals as He is the internal, the state of our heart for "God sees not as man sees, for man looks at the outward appearance, but the LORD looks at the heart.” (1 Sa 16:7) Utley on the intention of your heart - Sin begins in the thought life. The rabbis say that the mind is like a plowed garden ready for seed. What we allow in through our eyes and ears takes root. If we dwell on it, these thoughts become actions. (ED: AND THE NOUN EPINOIA LITERALLY MEANS TO THINK UPON). Longenecker - ‘Simon’s response to the presence of God’s Spirit and the evidence of God’s power is one of those tragic stories that accompany every advance of the gospel. Whenever and wherever God is at work among people, there are not only genuine responses but also counterfeit ones.’ (EBC) May be forgiven (863)(aphiemi from apo = prefix speaks of separation, putting some distance between + hiemi = put in motion, send) conveys the basic idea of an action which causes separation. Literally aphiemi means to send from one's self, to forsake, to hurl away, to put away, let alone, disregard, put off. It conveys the basic idea of an action which causes separation and refers to total detachment, total separation, from a previous location or condition. It means to send forth or away from one's self. It refers to the act of putting something away or of laying it aside. In secular Greek aphiemi initially conveyed the sense of to throw and in one secular writing we read "let the pot drop" (aphiemi). From this early literal use the word came to mean leave or let go.