Lange Commentary - Acts 2:42 - 2:47

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Lange Commentary - Acts 2:42 - 2:47


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This Chapter Verse Commentaries:

E.—The Holy, Devout, and Blessed state of the Primitive Church

Act_2:42-47

42And they continued [adhered] steadfastly in the apostles’ doctrine and [to the teaching of the apostles, and to the] fellowship, and [om. and] in [to] breaking of bread, and in [to the, ôáῖò ] prayers. 43And [But] fear came upon every soul: and many wonders and signs were done by the apostles. 44And all that believed were together, and had all things common; 45And sold their possessions [estates] and goods [possessions], and parted [divided] them to all men, as every man had need. 46And they, continuing daily with one accord in the temple, and breaking bread from house to house [at home], did eat their meat [partook of nourishment, ôñïöῆò ] with gladness and singleness of heart, 47Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved [daily those who were saved].

EXEGETICAL AND CRITICAL

Act_2:42. And they continued steadfastly.—The context shows that this verse refers more immediately to the newly converted persons mentioned in Act_2:41, and that no reference to the whole body of believers occurs, until Luke introduces the latter in Act_2:44 ( ðÜíôåò äὲ ïἰ ðéóôåýïíôåò ). Commentators usually assume, without argument, that the entire church is meant in this verse, except that Meyer finds an argument in favor of this assumption in ðñïòåôÝèçóáí , Act_2:41, which shows, as he supposes, that here the whole church is to be regarded as the subject. But nothing authorizes us to make such an inference; according to the laws of grammar, no others are meant except the three thousand souls, who “were added” (viz. to the original stock of the church); the question is however, fully decided by the terms employed in Act_2:44. The whole passage, besides, is consistent with itself, and rich in meaning, when we understand the present verse as referring to those alone who had so recently been converted. They had been made disciples when they were baptized in the name of Jesus, Mat_28:19-20; it now followed, as a natural and necessary result, that they should receive fuller instructions ( äéäÜóêåéí , ib.), and regularly advance in knowledge and sanctification. And that such was the result, is stated in the present verse. They themselves felt the necessity of becoming more and more firmly established in the truth, and in fellowship with God in Christ, and on this account they adhered so steadfastly to the teaching of the apostles and to a fraternal fellowship with the believers. Such is the meaning of êïéíùíßá , and neither “Communion”, which interpretation gives an explicative sense to êáὶ ôῇ êëÜóåé ôïῦ ἄñôïõ [ êáὶ explicativum= videlicet], nor, exclusively, charitable gifts to the needy. Lastly, they adhered also to the religious meals (the agapæ), of which the Lord’s Supper was the conclusion, and to the prayers. [“The plural indicates the great variety, some being new or distinct from written forms, others being derived from the Jewish liturgy.” (Meyer). Alford explains thus: “The appointed times of prayer; see Act_2:46—not excluding prayer among themselves, etc.”—The construction which the author (Lechler) adopts above, and with him Prof. Alexander, as varying from the one recognized in the Engish Version, is thus explained by the latter: “They continued, first, in the apostles’ doctrine, then, in communion, not with them alone, but with the body of believers.”—Tr.]. While the aorist forms Ýâáðôßóèçóáí , ðñïòåôÝèçóáí , mark a single, momentary act, the term ἦóáí ðñïòêáñôåñïῦíôåò distinctly exhibits the continuance and permanence of the action specified. [See Winer: Gram. N. T. § 40, 3, and ib. 5 (1).—Tr.]

Act_2:43. And fear came upon every soul.—Luke here describes the impression which the whole occurrence, and, particularly, the undeniably sincere conversion of such large numbers made on the multitude, even on the unconverted. A holy dread overpowered them, for they were unconsciously led to acknowledge the finger of God, and they felt his power. They may also temporarily have had a presentiment of that “wrath to come,” which was to overtake the obstinate enemies of God. While the narrative before us refers to this circumstance, it also states a fact which deepened the feeling of dread produced by the Pentecostal event, namely, that many miracles were wrought by the apostles; these are not, however, to be understood as having been restricted to that particular day.

Act_2:44-45. And all that believed.—The entire, youthful Christian congregation is next described, Act_2:44-47, with respect to its social relations and general course of action. The most prominent features are the brotherly love and the undisturbed harmony of the believers. Thus, they were together ( ἐðὶ ôὸ áὐôü ), that is, as in Act_1:15; Act_2:1, in the same place, at times in the temple, Act_2:46, at times in private houses; this course could be the more easily followed, if a large proportion of the newly converted Jews were strangers whom the festival had attracted to the city, and who immediately afterwards departed to their own homes.—The fraternal union of the Christians likewise manifested itself in their peculiar administration of temporal possessions. In what sense is the statement of this fact to be understood? Does it refer to a community of goods, in the literal sense of the words, so that it was an arrangement which embraced all without exception, and was, likewise, compulsory and legally sustained? The answer is furnished by a subsequent passage, Act_4:34 ff. The words before us, when viewed independently, do not indeed indicate that a legal statute had been adopted, to which each individual was bound to submit; but it, nevertheless, produces the impression that a universal custom is intended to be described. The former could not have been the case, as the facts presented in the narrative are simply descriptive of the conduct of individuals, and not the faintest intimation is given that their course of action was otherwise than voluntary. On the other hand, the language is unquestionably so positive and general ( ðÜíôåò ïἱ ðéóôåýïíôåò ́— åἶ÷ïí ἅðáíôá êïéíÜ êáὶ ôὰ êôÞìáôá êáὶ ôὰò ὑðÜñîåéò ἐðßðñáóêïí ), that if this passage alone referred to the subject, we would at once receive the impression that it was the universal practice to have all things common.—It may be added, that the words: åἶ÷ïõ ἅðáíôá êïéíÜ are not to be understood: “they possessed all things in common,” (Meyer), but: “they held all things as common (property).” Each man regarded his property, not as intended for his own personal use, but as intended for the use of all others. For, the actual sale [ ἐðßðáñáóêïí ] of their goods ( êôÞìáôá , real estate, ὑðÜñîåéò , personal property) would not well accord with the former interpretation, but be far more consistent with the latter.

Act_2:46. And they, continuing daily with one accord in the temple.—They were at one time in the temple, at another in a private house. The primitive Christians faithfully repeated their visits to the temple, as the central point of the Israelitic worship, and the common sanctuary of the entire nation. They did not even remotely entertain the thought of founding a sect, or becoming separatists, or organizing a religious communion that should essentially differ from that of the old covenant, and withdraw them from the latter. On the contrary, they participated with as much zeal and earnestness as any others, in the services of the temple, and observed all the prescribed hours of prayer and sacrifice; and this course aided in securing for them the favor of all the people; Act_2:47.—But they also regularly came together in a private house ( êáô ʼ ïἶêïí ), where they formed a distinctly defined company of their own, and where the intimate relations which existed among the members, could be freely manifested; and it was precisely to such private assemblies that the development, in the course of time, of their peculiar Christian worship is to be traced. Here, however, special prominence is given only to the act of breaking bread ( êëᾷí ἄñôïí ), by which, in accordance with the context, an act constituting a part of the public worship is necessarily meant, as in Act_2:42. It is true that Luke describes in Luk_2:46 (“did eat,” etc.,) the manner in which the believers partook of bodily food; it was received with gladness, being cleansed and sanctified by singleness of heart, and by praises and thanks to God; accordingly, their bodily and daily life was elevated to a higher sphere by the Spirit and by a devout state of the heart. Still, the phrase êëᾷí ἄñôïí includes a holy element of worship, passing over into the relations of the natural and bodily life; for this “breaking of bread” is, in accordance with the example and institution of the Lord, in reality a supper of brethren, a supper of the Lord, that is, it implies eating and drinking. Thus the life of the body and the life of the spirit reciprocally pass over into each other, and herein precisely, the healthy and vigorous action of the primitive congregation is revealed.

Act_2:47. And the Lord added to the church daily.—The last sentence of the chapter bears witness that the external growth of the church did not cease after the day of Pentecost, but, on the contrary, steadily proceeded, although not in the same striking manner. This growthis not, however, to be viewed as a natural process, but as an operation of grace, as the act of the living and exalted Lord of the Church ( ὁ êýñéïò ðñïòåôßèåé .).

DOCTRINAL AND ETHICAL

1. The doctrine or instruction was the first instrumentality that was employed in the work of strengthening and establishing the new converts. The Christian Church is primarily a communion of faith, and hence essentially needs instruction, a knowledge of the truth, and the ministry of the word. Any attempt to edify without instruction and doctrine as the basis, is neither in accordance with the example and command of Jesus, nor with the practice and principles of the apostles, and is therefore unevangelical.

2. We learn that at the very earliest period of the existence of the Church of Christ, all the means of grace were employed and appreciated in their full significance, as media through which salvation is imparted—first, the Word, partly, in the missionary address, and, partly, in the subsequent appropriate and thorough instructions imparted by the apostles; secondly, the Sacraments: (a) Baptism, as the means of regeneration, so that the individual may become a disciple of Jesus; (b) The Lord’s Supper (breaking of bread), as the Sacrament of growth, so that the individual may remain a disciple of Jesus.

3. Prayer, an aid to growth in true virtue. Even as the first converts in the apostolical Church made progress in the Christian life and advanced in grace, by also persevering in prayer, so prayer still is, and, under all circumstances, will ever continue to be, one of the chief means by which our growth in sanctification and the renewal of our nature are promoted. Our communion with the living God in Christ Jesus, when sustained by prayer, as the intercourse of one person with another person, will necessarily exalt, sanctify and enrich the soul; for God is as surely the hearer of prayer, as he is the living God.

4. The fellowship of believers, is, next to their communion with God himself, a means for promoting their growth in grace. “Every one that loveth him that begat, loveth him also that is begotten of him,” 1Jn_5:1. Conversion enlarges the heart, and produces a holy and blessed communion of souls. A living faith, and the love to the Redeemer, are precisely the sources whence the mutual relations of men, who are herein of one mind and heart, derive their warmth and tenderness. And that love of our neighbor, which is active, prompt and self-sacrificing, is both the evidence of our faith, and also the means of promoting its growth.

5. The external increase of the church was one of the results of its internal growth. The more vigorous and pure our inner life gradually becomes, the more powerful and extended is the influence which it exercises on the world without. And those missionary operations are the most richly blessed, which are conducted unconsciously through the medium of the holy life of the entire body of believers, and not merely through the agency of individuals who are commissioned to perform the work. Still, the external growth is essentially an operation of the Lord, and an evidence, furnished by facts, of his Deity. For it is not man (who merely plants and waters), but God, who causes the growth, and gives the increase. (1Co_3:6-7). The adding of souls to the Church is one of the operations which the exalted Redeemer conducts in his church. (See above, Exeg. and Crit. notes on Acts 1 Act_2:1 b.)

HOMILETICAL AND PRACTICAL

Act_2:42. And they continued steadfastly, etc.—It is not sufficient to begin well; we must persevere unto the end. (Starke).—The loud sound from heaven, and the trembling of the soul are succeeded by silence and repose, indicative of the soothing influences of the Pentecostal Spirit. (Leonh. and Sp.).—In the apostles’ doctrine; see the admonition given by the apostle, 1Pe_2:2-3.—The pure and simple Gospel of Christ, the Crucified and Risen One, which is alike the heart and the glory of all the teaching of the apostles, is the immovable foundation on which “all the building fitly framed together, groweth unto a holy temple in the Lord,” Eph_2:21. (Leonh. and Sp.).—No one of the apostles entertained doctrinal views that were peculiar to himself; all adhered to the simple Gospel; believing souls were thus sustained in their adherence to the one thing needful. (Apost. Past.).—Grow in grace! [2Pe_3:18]. I. He who does not grow, declines; II. Whosoever hath, to him shall be given, and he shall have more abundance; III. Let him that standeth, take heed lest he fall! (Lechler).—And (in) fellowship, and in breaking of bread, and in prayers.—Then only, when believers are in fellowship with Christ, will their own union among themselves acquire increased purity and power. And for this purpose the servants of God urge the souls intrusted to their care, to come to the Lord’s Table, as well as encourage them to offer united prayers. (Apost. Past.).—Keep to the means of grace, and they will keep thee.—The Lord’s Supper: I. Its nature—a festival of the Lord and of the brethren; II. Its influence—it conducts to the remission of sins, and promotes the growth of true godliness.—Continue instant in prayer! [Rom_12:12].—Endeavor to keep the unity of the Spirit in the bond of peace! [Eph_4:3]. (Lechler).

Act_2:43. And fear came upon every soul.—God can easily fill the hearts of his enemies with terror, and hold back their mouth with bit and bridle. [Psa_32:9]. (Quesnel).—It is a characteristic feature of the works of God, that they fill us with awe. (Starke).—God is as a wall of fire around his Pentecostal Church, so that the tender plants may not suffer harm.—And many wonder’s and signs, etc.—The many wonders and sign’s which were done by the apostles, might indeed create fear among those who stood without; faith was, however, produced not so much by them as by the word of the Gospel. (Apost. Past.)

Act_2:44-45. And had all things common.—It was not the envy of the destitute, but the love of the original owners which led to this “community of goods” among the primitive Christians; it had, however, no features in common with the fanatical, levelling practices of “Communism.” In the sight of God it is not “property” that is a “theft,” but selfishness, which possesses, but also withholds the means for relieving the wants of a brother. When the necessities of the case were apparent, all that a member of the holy family of Christians possessed, was unquestionably placed at the disposal of its Head, but the Holy Ghost did not teach any one to sell his goods, in order that he might be the owner of none. The primitive congregation by no means lived in a convent. Nothing in the text implies that a law on the subject existed; all the arrangements were made by love. (Besser).—That Christian Communism said: All that is mine, is thine; the unchristian Communism of our day, says: All that is thine, is mine. Those early Christians said: Take all that I have! The modern Communists exclaim: Deliver up all that thou hast! That holy community of goods proceeded from love to the poor, but that which is now proclaimed, is the result of a hatred to the rich.—Faith—its tendency to produce union: it unites men with God; it forms a union among men.—Love, the fruit of faith [Gal_5:6], manifested by its acts.—When we possess genuine faith and love, we do not become weary in well-doing. (Starke).—No friendship is so sincere as that which exists among believers.—Unity and love are the best evidences that the Church is a building and work of God.—Temporal possessions are insignificant in the eyes of those who possess heavenly treasures. (Quesnel).—The more sincerely we love the Lord, the more sincerely will we love our neighbor.—“To do good, and to communicate, forget not.” [Heb_13:16].—Let me, O Lord, do unto others, as thou hast done unto me. [Joh_13:15].—‘He that hath pity upon the poor, lendeth unto the lord.’ [Pro_19:17]. (Lechler).—The essential features of Christian Communism, in contradistinction from any unchristian form of Communism: I. Its source is, not an external law, much less compulsion, but the natural impulse of love; II. Its object is, not the equality, but the welfare, of all; III. The means which it employs—not a community of goods, but a union of hearts.

Act_2:46. And they, continuing daily with one accord in the temple.—The Lord had not yet destroyed the temple of Jerusalem, and the Christians consequently still visited it as the place of public worship and prayer.—‘Let us not forsake the assembling of ourselves together, as the manner of some is!’ [Heb_10:25.]—Breaking bread from house to house.—They naturally observe their peculiar holy rite, the Sacrament of the new covenant, apart from the public, in the bosom of the congregation. Thus their private dwellings were consecrated as temples of the Most High; the house and the church, private prayer in the closet, and the public praise of God in the temple, formed one harmonious and complete whole.—A solemn admonition to rebuild our broken domestic altars, and to recall our extinct family worship back to life! (Leonh. and Sp.).—Simplicity and union, the prominent virtues and ornaments of true Christians. (Starke).

Did eat their meat, etc.—Peace of conscience, and gladness, the fruits of faith. (Starke).—God permits none to exceed him in liberality; the more heartily we praise and thank him, the more abundantly does he bestow grace and comfort upon us. (Quesnel).—No one can more fully enjoy the temporal gifts of God than a true Christian, for he rejoices at the same time in God, and tastes and sees that the Lord is good.—As soon as we are converted to Christ, we enter the way of salvation. (Apost. Past.).—It is godliness that affords us the purest enjoyment of life.—The true Christian, not of a sad countenance, as the hypocrites are. [Mat_6:16].—That God fulfils his promise: “Them that honor me I will honor.” [1Sa_2:30]. (Lechler).—None were so joyful in all Jerusalem as the disciples of Jesus. (Besser).

Act_2:47. And the Lord added to the church, etc.—Nothing conduces more effectually to the conversion of unbelievers than the harmony and gladness of Christians. (Starke).—And by what means did the first Christian Church subdue so many hearts? She had not yet established Tract Societies, neither did she accomplish her design by long discourses, or by running to and fro. She was herself a living Tract on the saving power of the Gospel. Her image performed the part of a missionary. Her fulness of life furnished her with nets and hooks. All who came near her were overpowered by the feeling: ‘This is none other but the house of God, and this is the gate of heaven!’ (Krummacher).

ON THE WHOLE SECTION.

On the happy results of a truly apostolic Christianity: we enumerate, I. A steadfast continuance in the apostles’ doctrine, Act_2:42; II. Acts of self-denying love, Act_2:44-45; III. Winning souls by joyfully praising God with singleness of heart, Act_2:46-47. (Harless).

The Pentecostal church, the commencement of a new period of the kingdom of God: I. New, in the mode in which it was founded; II. New, in the form of the inner and outer life of its members; III. New, in its spiritual influence on the world without. (Krummacher).

Of one heart, and of one soul [Act_4:32]: I. Such is the true spirit of the Church of Him who, previously to his death on the cross, earnestly prayed that all might be one [Joh_17:11]; II. Such should be, and such will be, our spirit, if we submit ourselves, altogether to Christ in faith; III. And we are not full citizens of the kingdom of God, unless we endeavor with singleness of heart to promote such unity of spirit. (Knapp).

Without love, no Holy Ghost: I. Love in heaven bestows the gift of the Holy Ghost; II. Love on earth receives it; III. Love in the heart testifies to it. (Florey).

The gracious operations of the Holy Ghost in the life of the primitive Christian Church: I. The faith to which she bore witness; II. The acts which she performed; III. The love which she demonstrated; IV. The means of grace which she employed; V. The blessedness which she enjoyed, (id.).

The first Christian congregation, a permanent model for all that succeed it: I. In the fellowship of the faith; II. In the practice of love; III. In the enjoyment of general esteem. (Binder).

The encouraging example given by the first Christian congregation: they continued steadfastly, I. In the apostles’ doctrine; II. In fellowship; III. In breaking of bread; IV. In prayers. (Langbein).

How does the glory of the new life which we discover in the youthful congregation of Jerusalem, manifest itself? I. As a vigorous and healthy spiritual life; II. As the sanctified life of a family; III. As the influential life of witnesses. (W. Hofacker).

The essential features of a truly Christian congregational life: I. Faithful adherence to the confession of the truth; II. Fellowship of public and family worship; III. Demonstration of faith by works of self-denying love. (Langbein).

(Sermon on the occasion of an ecclesiastical Visitation:) The fourfold standard according to which a congregation and the pastor are to judge themselves: I. The application made of the divine Word; II. Conduct with respect to the Lord’s Supper; III. The personal interest in Christian fellowship; IV. Practice with respect to prayer. (Weitbrecht).

There is a threefold Paradise to which we look back with longing eyes: that of the first human pair, that of our childhood, that of the primitive Church.

How may the survey of the paradisiacal state of the primitive Church become a blessing to us? That survey is well adapted, I. To strengthen our faith, while we gaze on the Church as the beloved of the Lord; II. To humble us, when we soon afterwards perceive that her glory was obscured by a veil which still covers her in almost every place; III. To enlarge our Christian knowledge, and teach us that the power of divine grace bestowed on the Church, as an institution designed to conduct men to salvation, is not yet withdrawn; IV. To give us the comforting assurance, that, amid all the difficulties of the present and any future time, the Lord will continue to add souls to the Church, even unto the end. (A. Schmidt: Predigtstudien).

Behold, the tabernacle of God is with men! [Rev_21:3]. I. They are his people, Act_2:42; Act_2:44-47; II. He is their God, Act_2:43; Act_2:47—The little flock of the good Shepherd: how admirably it maintains union, I. With its Lord; II. Among the members; III. As contradistinguished from the world.

The first Christian congregation, a holy family: I. The kind Father of the family; acknowledged with childlike faith—revealed in his daily blessings; II. The beloved members of the family; the older—those of the day of Pentecost; the younger—those who have since been added; III. The admirable family arrangements; doctrine and prayer—breaking of bread and care of the poor. IV. The blessed peace of the family; internally, among themselves—externally, with them that are without [Rom_12:18].

The first Christian congregation, a flourishing garden of God: I. The bright sunshine of divine grace which it was permitted to enjoy, after the abundant Pentecostal shower; II. The rich blossoms of the Spirit and fruits of righteousness, which prosper by the divine blessing: faith, love, hope, humility, gentleness, chastity, alms - giving, prayer, etc.; III. The strong wall which secures the garden of God from the ravages of the foe, Act_2:40; Act_2:43.

The image of the Pentecostal congregation of Jerusalem, a golden mirror for all congregations: I. A mirror of instruction—showing us what a Christian congregation ought to be; II. A mirror of repentance—showing us what we need in order to be a Christian congregation; III. A mirror of comfort—showing us the means by which we may become a Christian congregation.

Remember from whence thou art fallen, and do the first works! [Rev_2:5] —an admonition addressed by the apostolic Church to the Church of our day: the first works of, I. Vital godliness; II. Consistent self-denial; III. Ardent brotherly love; IV. Victorious conflict with the world.

The city of Jerusalem of the primitive Christians, the true Zion of God: I. The unveiled archetype of the city of David of the old covenant; II. The permanent type of the Christian Church of the new covenant; III. The terrestrial image of the heavenly Jerusalem. [The divine purpose in founding the Church.

The duties of members of the Church. —The present (temporal—spiritual) condition of the Church, contrasted with that of the apostolic Church. —The treasures of the Church. —The terms of admission into the Church. —The essential features of Public Worship.

The original establishment of the Christian Church: I. The circumstances under which it was accomplished; (a) the Mosaic institutions were circumscribed and temporary in their character; (b) the time (state of the world, etc.,) had arrived in which it accorded with divine wisdom, that mankind should receive a perfect religion. II. The divine procedure; (a) introduction of gifts and forms which primarily appealed to the senses; (b) but were intended to renew and sanctify the heart; III. The human agency employed; (a) the preaching of the Word; (b) the administration of the Sacraments; IV. The results; (a) promotion of the glory of God; (b) salvation of immortal souls. —Tr.]

Footnotes:

Act_2:42. êáὶ before ôῇ êëὰóåé [of text. rec. with D (corrected). E.] is cancelled by later critics, in accordance with weighty authorities. [The word is omitted by Lach., Tisch., Born., and Alf., with A. B. C. D (original). Cod Sin.; these editors insert a comma in place of êáὶ .—A later hand (C) prefixed êáῖ to ôῇ êëÜóåé in Cod. Sin.—Tr.]

Act_2:46. [In place of from house to house ( êáô ʼ ïἶêïí ) (as in Cranmer) the margin of the Engl. Bible furnishes the (Geneva) version at home.—“The best authorities are now in favor of explaining it to mean in the house or at home, as distinguished from the foregoing phrase, in the temple.—See Rom_16:5; Philem. Act_2:2, etc.” (J. A. Alexander.) Tr.]

Act_2:47. a. ôῇ ἐêêëçóéá [of text. rec. with E.] was omitted first by Mill, afterwards by Bengel, and, more recently, by Lachmann, as this reading is wanting in several ancient manuscripts [A. B. C., also Cod. Sin.], and versions [Syr. Vulg., etc.]. It appears, however, to have been omitted [by copyists] in order to establish a conformity to Act_2:41 [where the word does not occur]; but that verse is of a different character, as the verb is there employed in the passive voice. [Alford also rejects ôῇ ἐêêë .— Ἐðὶ ôὸ áὐôὸ äὲ ÐÝô . is the reading of text. rec. Act_3:1, with E. most minuscules, etc. But A. B. C. Vulg. (quotidie in idipsum. Petrus autem,) attach ἐðὶ ôὸ áὐôü , without äὲ , to êáè ̓ ἡìÝñáí in Act_2:47, and begin a new construction with ̓ ÐÝôñïò äὲ . This is the division of the words adopted by each. and Alf., and they are sustained by Cod. Sin., which exhibits in four successive lines of the third column of the page, but without accents, the following arrangement: Ôïõò óùæïìåíïõò — êáè çìåñáí åðé — ôï áõôï — ðåôñïò äå .—Tr.]

Act_2:47 b. [The original is óùæïìÝíïõò (present tense), not the future, óùèçóïìÝíïõò . “This awkward periphrasis”, says J. A. Alexander, in reference to the English version (Com. ad loc.), “is borrowed from the Vulgate, qui salvi fierent.” He translates: “The Lord daily added saved (or, saved ones) to, etc.”—Comp. ἐóôå óåóùóìÝíïé , ye are saved in Eph_2:5; Eph_2:8. According to the analogy of the same word (also passive) in Act_2:40, the translation would be: “those saving (or, who saved) themselves, that is, says Alford: “they were in the way of salvation when they were added to the Christian assembly.” See Winer: Gram. N. T. § 18. 3, where Lechler’s translation, as given above, is sustained.—Tr.]