1:1 The Title is simply Acts [Praxeis] in Aleph, Origen, Tertullian, Didymus, Hilary, Eusebius, Epiphanius. The Acts of the Apostles [Praxeis apostolōn] is the reading of B D (Aleph in subscription) Athanasius, Origen, Tertullian, Cyprian, Eusebius, Cyril of Jerusalem, Theodoret, Hilary. The Acts of the Holy Apostles [Praxeis tōn hagiōn apostolōn] is read by A2 E G H A K Chrysostom. It is possible that the book was given no title at all by Luke, for it is plain that usage varied greatly even in the same writers. The long title as found in the Textus Receptus (Authorized Version) is undoubtedly wrong with the adjective “Holy.” The reading of B D, “The Acts of the Apostles,” may be accepted as probably correct.

The former treatise [ton men prōton]. Literally, the first treatise. The use of the superlative is common enough and by no means implies, though it allows, a third volume. This use of [prōtos] where only two are compared is seen between the Baptist and Jesus (Joh 1:15), John and Peter (Joh 20:4). The idiom is common in the papyri (Robertson, Grammar, pp. 662, 669). The use of [men solitarium] here, as Hackett notes, is common in Acts. It is by no means true that [men] requires a following [de] by contrast. The word is merely a weakened form of [mēn] = surely, indeed. The reference is to the “first treatise” and merely emphasizes that. The use of [logos] (word) for treatise or historical narrative is common in ancient Greek as in Herodotus 6 and 9. Plato (Phaedo, p. 61 B) makes a contrast between [muthos] and [logos]. I made [epoiēsamēn]. Aorist middle indicative, the middle being the usual construction for mental acts with [poieō]. O Theophilus [O Theophile]. The interjection [O] here as is common, though not in Lu 1:3. But the adjective [kratiste] (most excellent) is wanting here. See remarks on Theophilus on Lu 1:3. Hackett thinks that he lived at Rome because of the way Acts ends. He was a man of rank. He may have defrayed the expense of publishing both Luke and Acts. Perhaps by this time Luke may have reached a less ceremonious acquaintance with Theophilus. Which Jesus began [hōn ērxato Iēsous]. The relative is attracted from the accusative [ha] to the genitive [hōn] because of the antecedent [pantōn] (all). The language of Luke here is not merely pleonastic as Winer held. Jesus “began” “both to do and to teach” [poiein te kai didaskein]. Note present infinitives, linear action, still going on, and the use of [te—kai] binds together the life and teachings of Jesus, as if to say that Jesus is still carrying on from heaven the work and teaching of the disciples which he started while on earth before his ascension. The record which Luke now records is really the Acts of Jesus as much as the Acts of the Apostles. Dr. A. T. Pierson called it “The Acts of the Holy Spirit,” and that is true also. The Acts, according to Luke, is a continuation of the doings and teachings of Jesus. “The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus continued to do and teach after the day in which he was taken up” (Bernard, Progress of Doctrine in the N.T.).

1:2 Until the day in which [achri hēs hēmeras]. Incorporation of the antecedent into the relative clause and the change of case [hēi] (locative) to [hēs] (genitive). Was received up [anelēmpthē]. First aorist passive indicative of [analambanō]. Common verb to lift anything up (Ac 10:16) or person as Paul (Ac 20:13). Several times of the Ascension of Jesus to heaven (Mr 16:19; Ac 1:2, 11, 22; 1Ti 3:16) with or without “into heaven” [eis ton ouranon]. This same verb is used of Elijah’s translation to heaven in the LXX (2Ki 2:11). The same idea, though not this word, is in Lu 24:51. See Lu 9:51 for [analēmpsis] of the Ascension. Had given commandment [enteilamenos]. First aorist middle participle of [entellō] (from [en] and [tellō], to accomplish), usually in the middle, old verb, to enjoin. This special commandment refers directly to what we call the commission given the apostles before Christ ascended on high (Joh 20:21-23; Mt 28:16-20; Mr 16:15-18; 1Co 15:6; Lu 24:44-49). He had given commands to them when they were first chosen and when they were sent out on the tour of Galilee, but the immediate reference is as above. Through the Holy Spirit [dia pneumatos hagiou]. In his human life Jesus was under the guidance of the Holy Spirit. This applies to the choice of the apostles (Lu 6:13) and to these special commands before the Ascension. Whom he had chosen [hous exelexato]. Aorist middle indicative, not past perfect. The same verb [eklexamenos] was used by Luke in describing the choice of the twelve by Jesus (Lu 6:13). But the aorist does not stand “for” our English pluperfect as Hackett says. That is explaining Greek by English. The Western text here adds: “And ordered to proclaim the gospel.”

1:3 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. Shewed himself alive [parestēsen heauton zōnta]. To the disciples the first Sunday evening (Mr 16:14; Lu 24:36-43; Joh 20:19-25), the second Sunday evening (Joh 20:26-29), at the Sea of Tiberias (Joh 21:1-23), on the mountain in Galilee (Mt 28:16-20; Mr 16:15-18; 1Co 15:6), to the disciples in Jerusalem and Olivet (Lu 24:44-53; Mr 16-19f.; Ac 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 (Mr 16:14; Lu 24:41; Joh 20:24f.; Mt 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 (Ac 3:15). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. 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 Ac 17:3; 26:23. 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 Koinē (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. Appearing [optanomenos]. Present middle participle from late verb [optanō], late Koinē 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 Ac 26:19; Lu 1:22; 24:23. 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 (Ex 24:18) and Jesus fasted forty days (Mt 4:2). In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. 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 (Ac 1:6) were slow to comprehend the spiritual nature of the reign of God.

1:4 Being assembled together with them [sunalizomenos]. Present passive participle from [sunalizō], an old verb in Herodotus, Xenophon, etc., from sun, with, and [halizō], from [halēs], crowded. The margin of both the Authorized and the Revised Versions has “eating with them” as if from [sun] and [hals] (salt). Salt was the mark of hospitality. There is the verb [halisthēte en autōi] used by Ignatius Ad Magnes. X, “Be ye salted in him.” But it is more than doubtful if that is the idea here though the Vulgate does have convescens illis “eating with them,” as if that was the common habit of Jesus during the forty days (Wendt, Feine, etc.). Jesus did on occasion eat with the disciples (Lu 24:41-43; Mr 16:14). To wait for the promise of the Father [perimenein tēn epaggelian tou patros]. Note present active infinitive, to keep on waiting for (around, [peri]. In the Great Commission on the mountain in Galilee this item was not given (Mt 28:16-20). It is the subjective genitive, the promise given by the Father (note this Johannine use of the word), that is the Holy Spirit (“the promise of the Holy Spirit,” objective genitive). Which ye heard from me [hēn ēkousate mou]. Change from indirect discourse (command), infinitives [chōrizesthai] and [perimenein] after [parēggeilen] to direct discourse without any [ephē] (said he) as the English (Italics). Luke often does this (oratior ariata). Note also the ablative case of [mou] (from me). Luke continues in verse 5 with the direct discourse giving the words of Jesus.

1:5 Baptized with water [ebaptisen hudati] and with the Holy Ghost [en pneumati baptisthēsesthe hagiōi]. The margin has “in the Holy Ghost” (Spirit, it should be). The American Standard Version renders “in” both with “water” and “Holy Spirit” as do Goodspeed (American Translation) and Mrs. Montgomery (Centenary Translation). John’s own words (Mt 3:11) to which Jesus apparently refers use [en] (in) both with water and Spirit. There is a so-called instrumental use of [en] where we in English have to say “with” (Re 13:10 [en machairēi], like [machairēi], Ac 12:2). That is to say [en] with the locative presents the act as located in a certain instrument like a sword (Robertson, Grammar, pp. 589f.). But the instrumental case is more common without [en] (the locative and instrumental cases having the same form). So it is often a matter of indifference which idiom is used as in Joh 21:8 we have [tōi ploiariōi] (locative without [en]. They came in (locative case without [en] the boat. So in Joh 1:31 [en hudati baptizōn] baptizing in water. No distinction therefore can be insisted on here between the construction [hudati] and [en pneumati] (both being in the locative case, one without, one with [en]. Note unusual position of the verb [baptisthēsesthe] (future passive indicative) between [pneumati] and [hagiōi]. This baptism of the Holy Spirit was predicted by John (Mt 3:11) as the characteristic of the Messiah’s work. Now the Messiah himself in his last message before his Ascension proclaims that in a few days the fulfilment of that prophecy will come to pass. The Codex Bezae adds here “which ye are about to receive” and “until the Pentecost” to verse 5. Not many days hence [ou meta pollas tautas hēmeras]. A neat Greek idiom difficult to render smoothly into English: “Not after many days these.” The litotes (not many=few) is common in Luke (Lu 7:6; 15:13; Ac 17:27; 19:11; 20:12; 21:39; 28:14; 28:2). The predicate use of [tautas] (without article) is to be noted. “These” really means as a starting point, “from these” (Robertson, Grammar, p. 702). It was ten days hence. This idiom occurs several times in Luke (Lu 24:21; Ac 24:21), as elsewhere (Joh 4:18; 2Pe 3:1). In Lu 2:12 the copula is easily supplied as it exists in Lu 1:36; 2:2.

1:6 They therefore [hoi men oun]. Demonstrative use of [hoi] with [men oun] without any corresponding [de] just as in 1:1 [men] occurs alone. The combination [men oun] is common in Acts (27 times). Cf. Lu 3:18. The [oun] is resumptive and refers to the introductory verses (1:1-5), which served to connect the Acts with the preceding Gospel. The narrative now begins. Asked [ērōtōn]. Imperfect active, repeatedly asked before Jesus answered. Lord [kurie]. Here not in the sense of “sir” (Mt 21:30), but to Jesus as Lord and Master as often in Acts (19:5, 10, etc.) and in prayer to Jesus (7:59). Dost thou restore [ei apokathistaneis]. The use of [ei] in an indirect question is common. We have already seen its use in direct questions (Mt 12:10; Lu 13:23 which see for discussion), possibly in imitation of the Hebrew (frequent in the LXX) or as a partial condition without conclusion. See also Ac 7:1; 19:2; 21:37; 22:25. The form of the verb [apokathistanō] is late (also [apokathistaō] omega form for the old and common [apokathistēmi], double compound, to restore to its former state. As a matter of fact the Messianic kingdom for which they are asking is a political kingdom that would throw off the hated Roman yoke. It is a futuristic present and they are uneasy that Jesus may yet fail to fulfil their hopes. Surely here is proof that the eleven apostles needed the promise of the Father before they began to spread the message of the Risen Christ. They still yearn for a political kingdom for Israel even after faith and hope have come back. They need the enlightenment of the Holy Spirit (Joh 14-16) and the power of the Holy Spirit (Ac 1:4f.).

1:7 Times or seasons [chronous ē kairous]. “Periods” and “points” of time sometimes and probably so here, but such a distinction is not always maintained. See Ac 17:26 for [kairous] in the same sense as [chronous] for long periods of time. But here some distinction seems to be called for. It is curious how eager people have always been to fix definite dates about the second coming of Christ as the apostles were about the political Messianic kingdom which they were expecting. Hath set [etheto]. Second aorist middle indicative, emphasizing the sovereignty of the Father in keeping all such matters to himself, a gentle hint to people today about the limits of curiosity. Note also “his own” [idiāi] “authority” [exousiāi].

1:8 Power [dunamin]. Not the “power” about which they were concerned (political organization and equipments for empire on the order of Rome). Their very question was ample proof of their need of this new “power” [dunamin], to enable them (from [dunamai], to be able), to grapple with the spread of the gospel in the world. When the Holy Ghost is come upon you [epelthontos tou hagiou pneumatos eph’ humas]. Genitive absolute and is simultaneous in time with the preceding verb “shall receive” [lēmpsesthe]. The Holy Spirit will give them the “power” as he comes upon them. This is the baptism of the Holy Spirit referred to in verse 5. My witnesses [mou martures]. Correct text. “Royal words of magnificent and Divine assurance” (Furneaux). Our word martyrs is this word [martures]. In Lu 24:48 Jesus calls the disciples “witnesses to these things” [martures toutōn], objective genitive). In Ac 1:22 an apostle has to be a “witness to the Resurrection” of Christ and in 10:39 to the life and work of Jesus. Hence there could be no “apostles” in this sense after the first generation. But here the apostles are called “my witnesses.” “His by a direct personal relationship” (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is “unto the uttermost part of the earth” [heōs eschatou tēs gēs]. Once they had been commanded to avoid Samaria (Mt 10:5), but now it is included in the world program as already outlined on the mountain in Galilee (Mt 28:19; Mr 16:15). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, [eschatou] part of the earth. The program still beckons us on to world conquest for Christ. “The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts” (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul’s world tours and arrest and arrival in Rome(chapters 11 to 28).

1:9 As they were looking [blepontōn autōn]. Genitive absolute. The present participle accents the fact that they were looking directly at Jesus. He was taken up (epērthē). First aorist passive indicative of [epairō], old and common verb meaning to lift up. In Lu 24:51 we have “he was borne up” [anephereto] and in Ac 1:2; 1:11; 1Ti 3:6 “was received up” [anelēmpthē]. Received [hupelaben]. Second aorist active indicative of [hupolambanō], literally here “took under him.” He seemed to be supported by the cloud. “In glory” Paul adds in 1Ti 3:16. Out of their sight [apo tōn ophthalmōn autōn]. From their eyes [apo] with ablative case).

1:10 Were looking steadfastly [atenizontes ēsan]. Periphrastic imperfect active of [atenizō], a late intensive verb (intensive [a] and [teinō], to stretch). Common in Acts and also in Lu 4:20; 22:56 as well as Ac 10:4, which see. As he went [poreuomenou autou]. Genitive absolute of present middle participle. They saw him slipping away from their eyes as the cloud bore him away. Stood by them [pareistēkeisan autois]. Past perfect active indicative of [paristēmi] and intransitive (note [i] in B instead of [ei] for augment, mere itacism).

1:11 Who also [hoi kai]. Common use of [kai] pleonastic to show that the two events were parallel. This is the simplest way from Homer on to narrate two parallel events. Why? [ti]. Jesus had told them of his coming Ascension (Joh 6:62; 20:17) so that they should have been prepared. This Jesus [houtos ho Iēsous]. Qui vobis fuit eritque semper Jesus, id est, Salvator (Corn. a Lapide). The personal name assures them that Jesus will always be in heaven a personal friend and divine Saviour (Knowling). So in like manner [houtōs hon tropon]. Same idea twice. “So in which manner” (incorporation of antecedent and accusative of general reference). The fact of his second coming and the manner of it also described by this emphatic repetition.

1:12 Olivet [Elaiōnos]. Genitive singular. Vulgate Olivetum. Made like [ampelōn]. Here only in the N.T., usually [to oros tōn Elaiōn] (the Mount of Olives), though some MSS. have Olivet in Lu 19:29; 21:37. Josephus (Ant. VII. 9, 2) has it also and the papyri (Deissmann, Light from the Ancient East, p. 170). A sabbath day’s journey off [Sabbatou echōn hodon]. Luke only says here that Olivet is a Sabbath day’s journey from Jerusalem, not that Jesus was precisely that distance when he ascended. In the Gospel Luke (24:50) states that Jesus led them “over against” [heōs pros] Bethany (about two miles or fifteen furlongs). The top of Olivet is six furlongs or three-fourths of a mile. The Greek idiom here is “having a journey of a Sabbath” after “which is nigh unto Jerusalem” [ho estin eggus Ierousalēm], note the periphrastic construction. Why Luke mentions this item for Gentile readers in this form is not known, unless it was in his Jewish source. See Ex 16:29; Nu 35:5; Jos 3:4. But it does not contradict what he says in Lu 24:50, where he does not say that Jesus led them all the way to Bethany.

1:13 Into the upper chamber [eis to huperōion]. The upstairs or upper room [huper] is upper or over, the adjective [huperōios], the room upstairs where the women staid in Homer, then a room up under the flat roof for retirement or prayer (Ac 9:37, 39), sometimes a large third story room suitable for gatherings (Ac 20:9). It is possible, even probable, that this is the “large upper room” [anōgeon mega] of Mr 14:15; Lu 22:12. The Vulgate has coenaculum for both words. The word is used in the N.T. only in Acts. It was in a private house as in Lu 22:11 and not in the temple as Lu 24:53 might imply, “continually” [dia pantos] these words probably meaning on proper occasions. They were abiding [ēsan katamenontes]. Periphrastic imperfect active. Perfective use of [kata], to abide permanently. It is possible that this is the house of Mary the mother of John Mark where the disciples later met for prayer (Ac 12:12). Here alone in the N.T., though old compound. Some MSS. here read [paramenontes]. 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. Simon the Zealot [Simon ho Zēlōtēs]. Called Simon the Cananaean [ho Cananaios] in Mt 10:4, Mr 3:18, but Zealot in Lu 6:16 as here giving the Greek equivalent of the Aramaic word because Luke has Gentiles in mind. The epithet (member of the party of Zealots) clung to him 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. Judas the son of James [Joudas Iakōbou]. Literally, Judas of James, whether son or brother (cf. Jude 1:1) we do not really know. “Of James” is added to distinguish him from Judas Iscariot (Joh 14:22). However we take it, he must be identified with the Thaddaeus (=Lebbaeus) of Mark and Matthew to make the list in the third group identical. No name appears in Acts for that of Judas Iscariot.

1:14 With one accord [homothumadon]. Old adverb in [-don] from adjective [homothumos] and that from [homos], same, and [thumos], mind or spirit, with the same mind or spirit. Common in ancient Greek and papyri. In the N.T. eleven times in Acts and nowhere else save Ro 15:6. See Mt 18:19. Continued [ēsan proskarterountes]. Periphrastic imperfect active of [proskartereō], old verb from [pros] (perfective use) and [kartereō] from [karteros], strong, steadfast, like the English “carry on.” Already in Mr 3:9 which see and several times in Acts and Paul’s Epistles. They “stuck to” the praying [tēi proseuchēi], note article) for the promise of the Father till the answer came. With the women [sun gunaixin]. Associative instrumental case plural of [gunē] after [sun]. As one would expect when praying was the chief work on hand. More women certainly included than in Lu 8:2; Mr 15:40f.; Mt 27:55f.; Lu 23:49; Mr 15:47; Mt 27:61; Lu 23:55f.; Mr 16:1; Mt 28:1; Lu 24:1f.; Joh 20:1, 11-18; Mt 28:9f. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here “and children.” And Mary the mother of Jesus [kai Mariam tēi mētri tou Iēsou]. A delicate touch by Luke that shows Mary with her crown of glory at last. She had come out of the shadow of death with the song in her heart and with the realization of the angel’s promise and the prophecy of Simeon. It was a blessed time for Mary. With his brethren [sun tois adelphois autou]. With his brothers, it should be translated. They had once disbelieved in him (Joh 7:5). Jesus had appeared to James (1Co 15:7) and now it is a happy family of believers including the mother and brothers (half-brothers, literally) of Jesus. They continue in prayer for the power from on high.

1:15 Brethren [adelphōn]. Codex Bezae has “disciples.” Multitude of persons [ochlos onomatōn]. Literally, multitude of names. This Hebraistic use of [onoma] = person occurs in the LXX (Nu 1:2; 18:20; 3:40, 43; 26:53) and in Re 3:4; 11:13. Together [epi to auto]. The word “gathered” is not in the Greek here, but it does occur in Mt 22:34 and that is undoubtedly the idea in Lu 17:35 as in Ac 2:1, 44, 47; 1Co 11:20; 14:23. So also here. They were in the same place [to auto]. About a hundred and twenty [hōs hekaton eikosi]. A crowd for “the upper room.” No special significance in the number 120, just the number there.

1:16 Brethren [andres adelphoi]. Literally, men, brethren or brother men. More dignified and respectful than just “brethren.” Demosthenes sometimes said [Andres Athēnaioi]. Cf. our “gentlemen and fellow-citizens.” Women are included in this address though [andres] refers only to men. It was needful [edei]. Imperfect tense of the impersonal [dei] with the infinitive clause (first aorist passive) and the accusative of general reference as a loose subject. Peter here assumes that Jesus is the Messiah and finds scripture illustrative of the treachery of Judas. He applies it to Judas and quotes the two passages in verse 20 (Ps 69:25; 109:8). The Holy Spirit has not yet come upon them, but Peter feels moved to interpret the situation. He feels that his mind is opened by Jesus (Lu 24:45). It is a logical, not a moral, necessity that Peter points out. Peter here claims the Holy Spirit as speaking in the scriptures as he does in 2Pe 1:21. His description of Judas as “guide” [hodēgou] to those who seized [sullabousin] Jesus is that of the base traitor that he was. This very verb occurs in Lu 22:54 of the arrest of Jesus.

1:17 Was numbered [katērithmenos ēn]. Periphrastic past perfect passive indicative of [katarithmeō], old verb, but here only in the N.T. (perfective use of [kata]. Received his portion [elachen ton klēron]. Second aorist active indicative of [lagchanō], old verb, to obtain by lot as in Lu 1:9; Joh 19:24, especially by divine appointment as here and 2Pe 2:1. [Klēros] also means lot, an object used in casting lots (Ac 1:26), or what is obtained by lot as here and 8:21, of eternal salvation (Ac 26:18; Col 1:12), of persons chosen by divine appointment (1Pe 5:3). From this latter usage the Latin cleros, clericus, our clergy, one chosen by divine lot. So Peter says that Judas “obtained by lot the lot of this ministry” [diakonias] which he had when he betrayed Jesus. The Master chose him and gave him his opportunity.

1:18 Now this man [Houtos men oun]. Note [men oun] again without a corresponding [de] as in 1:6. Verses 18, 19 are a long parenthesis of Luke by way of explanation of the fate of Judas. In verse 20 Peter resumes and quotes the scripture to which he referred in verse 16. Obtained [ektēsato]. First aorist middle indicative of [ktaomai], to acquire, only in the middle, to get for oneself. With the covenant money for the betrayal, acquired it indirectly apparently according to Mt 26:14-16; 27:3-8 which see. Falling headlong [prēnēs genomenos]. Attic form usually [pranēs]. The word means, not “headlong,” but “flat on the face” as opposed to [huptios] on the back (Hackett). Hackett observes that the place suits admirably the idea that Judas hung himself (Mt 27:5) and, the rope breaking, fell flat on his face and burst asunder in the midst [elakēsen mesos]. First aorist active indicative of [laskō] old verb (here only in the N.T.), to clang, to crack, to crash, like a falling tree. Aristophanes uses it of crashing bones. [Mesos] is predicate nominative referring to Judas. Gushed out [exechuthē]. First aorist passive indicative of [ekcheō], to pour out.

1:19 Language [dialektōi]. Not a dialect of the Greek, but a different language, the Aramaic. So also in 2:6; 21:40. [Dialektos] is from [dialegomai], to converse, to speak between two [dia]. Akeldama [Hakeldamach]. This Aramaic word Peter explains as “the field of blood.” Two traditions are preserved: one in Mt 27:7 which explains that the priests purchased this potter’s field with the money which Judas flung down as the price of the blood of Jesus. The other in Acts describes it as the field of blood because Judas poured out his blood there. Hackett and Knowling argue that both views can be true. “The ill-omened name could be used with a double emphasis” (Hackett).

1:20 For it is written [gegraptai gar]. Luke here returns to the address of Peter interrupted by verses 18, 19. Perfect passive indicative, the usual idiom in quoting scripture, stands written. Ps 69 is often quoted as Messianic in Matthew and John. His habitation [hē epaulis autou]. Only here in the N.T., a country house, cottage, cabin. His office [tēn episkopēn autou]. Our word bishopric (Authorized Version) is from this word, office of bishop [episcopos]. Only that is not the idea here, but over-seership [epi, skopeō] or office as in 1Pe 2:12. It means to visit and to inspect, to look over. The ecclesiastical sense comes later (1Ti 3:1).

1:21 Must [dei]. Present necessity corresponding to the old necessity [edei] about Judas (verse 16). This sentence in verses 21, 22 begins with [dei]. That [hōi]. Locative case of the relative attracted to the case of the antecedent. Went in and went out [eisēlthen kai exēlthen]. Constative aorist active. With us [eph’ hēmas]. Over us, the margin has it. But the full phrase would be [eph’ hēmas kai aph’ hēmōn]. He came to us and went from us (Knowling).

1:22 Beginning [arxamenos]. Aorist middle participle of [archō], agreeing (nominative) with [ho kurios Iēsous] (the Lord Jesus). The ministry of Jesus began with the ministry of John. Strictly speaking [arxamenos] should be the accusative and agree with [martura] (witness) in verse 22, but the construction is a bit free. The ministry of Jesus began with the baptism of John and lasted until the Ascension. A witness with us of his resurrection [martura tēs anastaseōs autou sun hēmin]. This Peter considers the essential thing in a successor to Judas. The one chosen should be a personal witness who can speak from his own experience of the ministry, resurrection, and ascension of the Lord Jesus. One can easily see that this qualification will soon put an end to those who bear such personal testimony.

1:23 They put forward two [estēsan duo]. First aorist active indicative (transitive) of [histēmi] (not intransitive second aorist, though same form in the third person plural). Somebody nominated two names, Justus and Matthias.

1:24 Show us the one whom thou hast chosen [anadeixon hon exelexō]. First aorist active imperative of [anadeiknumi], to show up, make plain. First aorist middle indicative second person singular of [eklegō], to pick out, choose, select. In this prayer they assume that God has made a choice. They only wish to know his will. They call God the heart-searcher or heart-knower [kardiognōsta], vocative singular), a late word, here and Ac 15:8 only in the N.T. Modern physicians have delicate apparatus for studying the human heart.

1:25 Apostleship [apostolēs]. Jesus had called the twelve apostles. An old word for sending away, then for a release, then the office and dignity of an apostle (Ac 1:25; Ro 1:5; 1Co 9:2; Gal 2:8). To his own place [eis ton topon ton idion]. A bold and picturesque description of the destiny of Judas worthy of Dante’s Inferno. There is no doubt in Peter’s mind of the destiny of Judas nor of his own guilt. He made ready his own berth and went to it.

1:26 He was numbered [sunkatepsēphisthē]. To the Jews the lot did not suggest gambling, but “the O.T. method of learning the will of Jehovah” (Furneaux). The two nominations made a decision necessary and they appealed to God in this way. This double compound [sunkatapsēphizō] occurs here alone in the N.T. and elsewhere only in Plutarch (Them. 21) in the middle voice for condemning with others. [Sunpsēphizō] occurs in the middle voice in Ac 19:19 for counting up money and also in Aristophanes. [Psēphizō] with [dapanēn] occurs in Lu 14:28 for counting the cost and in Re 13:18 for “counting” the number of the beast. The ancients used pebbles [psēphoi] in voting, black for condemning, white (Re 2:17) in acquitting. Here it is used in much the same sense as [katarithmeō] in verse 17.

Chapter 2

2:1 Was now come [en tōi sunplērousthai]. Luke’s favourite idiom of [en] with the articular present infinitive passive and the accusative of general reference, “in the being fulfilled completely (perfective use of [sun-] as to the day of Pentecost.” Common verb, but only in Luke in N.T. In literal sense of filling a boat in Lu 8:23, about days in Lu 9:51 as here. Whether the disciples expected the coming of the Holy Spirit on this day we do not know. Blass holds that the present tense shows that the day had not yet come. It is a Hebrew idiom (Ex 7:25) and Luke may mean that the day of Pentecost was not yet over, was still going on, though Hackett takes it for the interval (fifty days) between Passover and Pentecost. Apparently this day of Pentecost fell on the Jewish Sabbath (our Saturday). It was the feast of first fruits. All together in one place [pantes homou epi to auto]. All together in the same place. Note [homou] here (correct text), not [homothumadon] as in 1:14, and so a bit of tautology.

2:2 Suddenly [aphnō]. Old adverb, but in the N.T. only in Acts (2:2; 16:26; 28:6). Kin to [exaiphnēs] (Ac 22:61). A sound [ēchos]. Our [echo]. Old word, already in Lu 4:37 for rumour and Lu 21:25 for the roar of the sea. It was not wind, but a roar or reverberation “as of the rushing of a mighty wind” [hōsper pheromenēs pnoēs biaias]. This is not a strict translation nor is it the genitive absolute. It was “an echoing sound as of a mighty wind borne violently” (or rushing along like the whirr of a tornado). [Pnoē] (wind) is used here (in the N.T. only here and 17:25 though old word) probably because of the use of [pneuma] in verse 4 of the Holy Spirit. In Joh 3:5-8 [pneuma] occurs for both wind and Spirit. Filled [eplērōsen]. “As a bath is filled with water, that they might be baptized with the Holy Ghost, in fulfilment of Ac 1:5” (Canon Cook). They were sitting [ēsan kathēmenoi]. Periphrastic imperfect middle of [kathēmai].

2:3 Parting asunder [diamerizomenai]. Present middle (or passive) participle of [diamerizō], old verb, to cleave asunder, to cut in pieces as a butcher does meat (aorist passive in Lu 11:17f.). So middle here would mean, parting themselves asunder or distributing themselves. The passive voice would be “being distributed.” The middle is probably correct and means that “the fire-like appearance presented itself at first, as it were, in a single body, and then suddenly parted in this direction and that; so that a portion of it rested on each of those present” (Hackett). The idea is not that each tongue was cloven, but each separate tongue looked like fire, not real fire, but looking like [hōsei], as if) fire. The audible sign is followed by a visible one (Knowling). “Fire had always been, with the Jews, the symbol of the Divine presence (cf. Ex 3:2; De 5:4). No symbol could be more fitting to express the Spirit’s purifying energy and refining energy” (Furneaux). The Baptist had predicted a baptizing by the Messiah in the Holy Spirit and in fire (Mt 3:11). It sat [ekathisen]. Singular verb here, though plural [ōpthēsan] with tongues [glōssai]. A tongue that looked like fire sat upon each one.

2:4 With other tongues [heterais glōssais]. Other than their native tongues. Each one began to speak in a language that he had not acquired and yet it was a real language and understood by those from various lands familiar with them. It was not jargon, but intelligible language. Jesus had said that the gospel was to go to all the nations and here the various tongues of earth were spoken. One might conclude that this was the way in which the message was to be carried to the nations, but future developments disprove it. This is a third miracle (the sound, the tongues like fire, the untaught languages). There is no blinking the fact that Luke so pictures them. One need not be surprised if this occasion marks the fulfilment of the Promise of the Father. But one is not to confound these miraculous signs with the Holy Spirit. They are merely proof that he has come to carry on the work of his dispensation. The gift of tongues came also on the house of Cornelius at Caesarea (Ac 10:44-47; 11:15-17), the disciples of John at Ephesus (Ac 19:6), the disciples at Corinth (1Co 14:1-33). It is possible that the gift appeared also at Samaria (Ac 8:18). But it was not a general or a permanent gift. Paul explains in 1Co 14:22 that “tongues” were a sign to unbelievers and were not to be exercised unless one was present who understood them and could translate them. This restriction disposes at once of the modern so-called tongues which are nothing but jargon and hysteria. It so happened that here on this occasion at Pentecost there were Jews from all parts of the world, so that some one would understand one tongue and some another without an interpreter such as was needed at Corinth. The experience is identical in all four instances and they are not for edification or instruction, but for adoration and wonder and worship. As the Spirit gave them utterance [kathōs to pneuma edidou apophtheggesthai autois]. This is precisely what Paul claims in 1Co 12:10, 28, but all the same without an interpreter the gift was not to be exercised (1Co 14:6-19). Paul had the gift of tongues, but refused to exercise it except as it would be understood. Note the imperfect tense here [edidou]. Perhaps they did not all speak at once, but one after another. [Apophtheggesthai] is a late verb (LXX of prophesying, papyri). Lucian uses it of the ring of a vessel when it strikes a reef. It is used of eager, elevated, impassioned utterance. In the N.T. only here, verse 14; verse26:25. [Apophthegm] is from this verb.

2:5 Were dwelling [ēsan katoikountes]. Periphrastic imperfect active indicative. Usually [katoikeō] means residence in a place (4:16; 7:24; 9:22, 32) as in verse 14 (Luke 13:4). Perhaps some had come to Jerusalem to live while others were here only temporarily, for the same word occurs in verse 9 of those who dwell in Mesopotamia, etc. Devout [eulabeis]. Reverent [eu], well, [lambanō], to take). See on Lu 2:25 like Simeon waiting for the consolation of Israel or hoping to die and be buried in the Holy City and also Ac 8:2.

2:6 When this sound was heard [genomenēs tēs phōnēs tautēs]. Genitive absolute with aorist middle participle. Note [phōnē] this time, not [ēcho] as in verse 1. [Phōnē] originally meant sound as of the wind (Joh 3:8) or an instrument (1Co 14:7,8,10), then voice of men. The meaning seems to be that the excited “other tongues” of verse 4 were so loud that the noise drew the crowd together. The house where the 120 were may have been (Hackett) on one of the avenues leading to the temple. Were confounded [sunechuthē]. First aorist passive indicative of [suncheō] or [sunchunō], to pour together precisely like the Latin confundo, to confound. The Vulgate has it mente confusa est. It is an old verb, but in the N.T. only in Acts five times (2:6; 9:22; 19:32; 21:27, 31). In his own language [tēi idiāi dialektōi]. Locative case. Each one could understand his own language when he heard that. Every one that came heard somebody speaking in his native tongue.

2:7 Were amazed [existanto]. Imperfect middle of [existēmi], to stand out of themselves, wide-open astonishment. Marvelled [ethaumazon]. Imperfect active. The wonder grew and grew. Galileans [Galilaioi]. There were few followers of Jesus as yet from Jerusalem. The Galileans spoke a rude Aramaic (Mr 14:70) and probably crude Greek vernacular also. They were not strong on language and yet these are the very people who now show such remarkable linguistic powers. These people who have come together are all Jews and therefore know Aramaic and the vernacular Koinē, but there were various local tongues “wherein we were born” [en hēi egennēthēmen]. An example is the Lycaonian (Ac 14:11). These Galilean Christians are now heard speaking these various local tongues. The lists in verses 9-11 are not linguistic, but geographical and merely illustrate how widespread the Dispersion [Diaspora] of the Jews was as represented on this occasion. Jews were everywhere, these “Jews among the nations” (Ac 21:21). Page notes four main divisions here: (I) The Eastern or Babylonian, like the Parthians, Medes, Elamites, Mesopotamians. (2) The Syrian like Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia. (3) The Egyptian like Egypt, Libya, Cyrene. (4) The Roman. Jews and proselytes [prosēlutoi]. These last from [proserchomai], to come to, to join, Gentile converts to Judaism (circumcision, baptism, sacrifice). This proselyte baptism was immersion as is shown by I. Abrahams (Studies in Pharisaism and the Gospels, p. 38). Many remained uncircumcised and were called proselytes of the gate.

2:11 Cretes and Arabians. These two groups “seem to have been added to the list as an afterthought” (Knowling). Crete is an island to itself and Arabia was separate also though near Judea and full of Jews. The point is not that each one of these groups of Jews spoke a different language, but that wherever there was a local tongue they heard men speaking in it. We do hear them speaking [akouomen lalountōn autōn]. Genitive case [autōn] with [akouō] the participle [lalountōn] agreeing with [autōn], a sort of participial idiom of indirect discourse (Robertson, Grammar, pp. 1040ff.). The mighty works [ta megaleia]. Old adjective for magnificent. In LXX, but only here (not genuine in Lu 1:49) in the N.T. Cf. 2Pe 1:16 for [megaleiotēs] (majesty).

2:12 Were perplexed [diēporounto]. Imperfect middle of [diaporeō] [dia], [a] privative, [poros] to be wholly at a loss. Old verb, but in N.T. only in Luke and Acts. They continued amazed [existanto] and puzzled. What meaneth this? [Ti thelei touto einai]. Literally, what does this wish to be?

2:13 Mocking [diachleuazontes]. Old verb, but only here in the N.T., though the simple verb (without [dia] in 17:32. [Chleuē] means a joke. With new wine [gleukous]. Sweet wine, but intoxicating. Sweet wine kept a year was very intoxicating. Genitive case here after [memestōmenoi eisin] (periphrastic perfect passive indicative), old verb [mestoō], only here in the N.T. Tanked up with new wine, state of fulness.

2:14 Standing up with the eleven [statheis sun tois hendeka]. Took his stand with the eleven including Matthias, who also rose up with them, and spoke as their spokesman, a formal and impressive beginning. The Codex Bezae has “ten apostles.” Luke is fond of this pictorial use of [statheis] (first aorist passive participle of [histēmi] as seen nowhere else in the N.T. (Lu 18:11,40; 19:8; Ac 5:20; 17:22; 27:21). Lifted up his voice [epēren tēn phōnēn autou]. This phrase only in Luke in the N.T. (Lu 11:29; Ac 2:14; 14:11; 22:22), but is common in the old writers. First aorist active indicative of [epairō]. The large crowd and the confusion of tongues demanded loud speaking. “This most solemn, earnest, yet sober speech” (Bengel). Codex Bezae adds “first” after “voice.” Peter did it to win and hold attention. Give ear unto my words [enōtisasthe ta rhēmata mou]. Late verb in LXX and only here in the N.T. First aorist middle from [enōtizomai] [en, ous], ear) to give ear to, receive into the ear. People’s ears differ greatly, but in public speech they have to be reached through the ear. That puts an obligation on the speaker and also on the auditors who should sit where they can hear with the ears which they have, an obligation often overlooked.

2:15 As ye suppose [hōs humeis hupolambanete]. Note use of [humeis] (ye) for decided emphasis. The third hour [hōra tritē]. Three o’clock in the day Jewish time, nine Roman. Drunkenness belongs to the night (1Th 5:7). It was a quick, common sense reply, and complete answer to their suspicion.

2:16 This is that which hath been spoken by the prophet Joel [touto estin to eirēmenon dia tou prophētou Iōēl]. Positive interpretation of the supernatural phenomena in the light of the Messianic prophecy of Joe 2:28-32. Peter’s mind is now opened by the Holy Spirit to understand the Messianic prophecy and the fulfilment right before their eyes. Peter now has spiritual insight and moral courage. The power [dunamis] of the Holy Spirit has come upon him as he proceeds to give the first interpretation of the life and work of Jesus Christ since his Ascension. It is also the first formal apology for Christianity to a public audience. Peter rises to the height of his powers in this remarkable sermon. Jesus had foretold that he would be a Rock and now he is no longer shale, but a solid force for aggressive Christianity. He follows here in verses 17-21 closely the LXX text of Joel and then applies the passage to the present emergency (22-24).

2:17 In the last days [en tais eschatais hēmerais]. Joel does not have precisely these words, but he defines “those days” as being “the day of the Lord” (cf. Isa 2:2; Mic 4:1). I will pour forth [ekcheō]. Future active indicative of [ekcheō]. This future like [edomai] and [piomai] is without tense sign, probably like the present in the futuristic sense (Robertson, Grammar, p. 354). Westcott and Hort put a different accent on the future, but the old Greek had no accent. The old Greek had [ekcheusō]. This verb means to pour out. Of my Spirit [apo tou pneumatos]. This use of [apo] (of) is either because of the variety in the manifestations of the Spirit (1Co 12) or because the Spirit in his entirety remains with God (Holtzmann, Wendt). But the Hebrew has it: “I will pour out my Spirit” without the partitive idea in the LXX. And your daughters [kai hai thugateres h–mōn]. Anna is called a prophetess in Lu 2:36 and the daughters of Philip prophesy (Ac 21:9) and verse 18 (handmaidens). See also 1Co 11:5 [prophētousa]. Visions [horaseis]. Late word for the more common [horama], both from [horaō], to see. In Re 4:3 it means appearance, but in Re 9:17 as here an ecstatic revelation or vision. Dream dreams [enupniois enupniasthēsontai]. Shall dream with (instrumental case) dreams. First future passive of [enupniazō] from [enupnios] [en] and [hupnos], in sleep), a common late word. Only here in the N.T. (this from Joel as all these verses 17-21 are) and Jude 1:8. Yea and [kai ge]. Intensive particle [ge] added to [kai] (and), an emphatic addition (=Hebrew vegam). Servants [doulous], handmaidens [doulas]. Slaves, actual slaves of men. The humblest classes will receive the Spirit of God (cf. 1Co 1:26-31). But the word “prophesy” here is not in the LXX (or the Hebrew).

2:19 Wonders [terata]. Apparently akin to the verb [tēreō], to watch like a wonder in the sky, miracle [miraculum], marvel, portent. In the New Testament the word occurs only in the plural and only in connection with [sēmeia] (signs) as here and in verse 43. But signs [sēmeia] here is not in the LXX. See on Mt 11:20. In verse 22 all three words occur together: powers, wonders, signs [dunamesi, terasi, sēmeiois]. As above [anō]. This word is not in the LXX nor is “beneath” [katō], both probably being added to make clearer the contrast between heaven and earth. Blood and fire and vapour of smoke [haima kai pur kai atmida kapnou]. A chiasm as these words illustrate bloodshed and destruction by fire as signs here on earth.

2:20 Shall be turned [metastraphēsetai]. Second future passive of [metastrephō], common verb, but only three times in the N.T. (Ac 2:20 from Joel; Jas 4:9; Ga 1:7). These are the “wonders” or portents of verse 19. It is worth noting that Peter interprets these “portents” as fulfilled on the Day of Pentecost, though no such change of the sun into darkness or of the moon into blood is recorded. Clearly Peter does not interpret the symbolism of Joel in literal terms. This method of Peter may be of some service in the Book of Revelation where so many apocalyptic symbols occur as well as in the great Eschatological Discourse of Jesus in Mt 24, 25. In Mt 24:6, 29 Jesus had spoken of wars on earth and wonders in heaven. Before the day of the Lord come, that great and notable day [prin elthein hēmeran kuriou tēn megalēn kai epiphanē]. The use of [prin] with the infinitive and the accusative of general reference is a regular Greek idiom. The use of the adjectives with the article is also good Greek, though the article is not here repeated as in 1:25. The Day of the Lord is a definite conception without the article. Notable [epiphanē] is the same root as epiphany [epiphaneia] used of the Second Coming of Christ (2Th 2:8; 1Ti 6:14; 2Ti 4:1; Tit 2:13). It translates here the Hebrew word for “terrible.” In the Epistles the Day of the Lord is applied (Knowling) to the Coming of Christ for judgment (1Th 5:2; 1Co 1:8; 2Co 1:14; Php 1:10).

2:21 Shall call on [epikalesētai]. First aorist middle subjunctive of [epikaleō], common verb, to call to, middle voice for oneself in need. Indefinite relative clause with [ean] and so subjunctive, punctiliar idea, in any single case, and so aorist.

2:22 Hear these words [akousate tous logous toutous]. Do it now (aorist tense). With unerring aim Peter has found the solution for the phenomena. He has found the key to God’s work on this day in his words through Joel. as ye yourselves know [kathōs autoi oidate]. Note [autoi] for emphasis. Peter calls the audience to witness that his statements are true concerning “Jesus the Nazarene.” He wrought his miracles by the power of God in the midst of these very people here present.

2:23 Him [touton]. “This one,” resumptive and emphatic object of “did crucify and slay.” Being delivered up [ekdoton]. Verbal adjective from [ekdidōmi], to give out or over. Old word, but here only in the N.T. Delivered up by Judas, Peter means. By the determinate counsel and foreknowledge of God [tēi hōrismenēi boulēi kai prognōsēi tou theou]. Instrumental case. Note both purpose [boulē] and foreknowledge [prognōsis] of God and “determined” [hōrismenē], perfect passive participle, state of completion). God had willed the death of Jesus (Joh 3:16) and the death of Judas (Ac 1:16), but that fact did not absolve Judas from his responsibility and guilt (Lu 22:22). He acted as a free moral agent. By the hand [dia cheiros]. Luke is fond of these figures (hand, face, etc.) very much like the Hebrew though the vernacular of all languages uses them. Lawless men [anomōn]. Men without law, who recognize no law for their conduct, like men in high and low stations today who defy the laws of God and man. Old word, very common in the LXX. Ye did crucify [prospēxantes]. First aorist active participle of [prospēgnumi], rare compound word in Dio Cassius and here only in the N.T. One must supply [tōi staurōi] and so it means “fastened to the cross,” a graphic picture like Paul’s “nailed to the cross” [prosēlōsas tōi staurōi] in Col 2:14. Did slay [aneilate]. Second aorist active indicative with first aorist vowel [a] instead of [o] as is common in the Koinē. This verb [anaireō], to take up, is often used for kill as in Ac 12:2. Note Peter’s boldness now under the power of the Holy Spirit. He charges the people to their faces with the death of Christ.

2:24 God raised up [ho theos anestēsen]. Est hoc summum orationis (Blass). Apparently this is the first public proclamation to others than believers of the fact of the Resurrection of Jesus. “At a time it was still possible to test the statement, to examine witnesses, to expose fraud, the Apostle openly proclaimed the Resurrection as a fact, needing no evidence, but known to his hearers” (Furneaux). The pangs of death [tas ōdinas tou thanatou]. Codex Bezae has “Hades” instead of death. The LXX has [ōdinas thanatou] in Ps 18:4, but the Hebrew original means “snares” or “traps” or “cords” of death where sheol and death are personified as hunters laying snares for prey. How Peter or Luke came to use the old Greek word [ōdinas] (birth pangs) we do not know. Early Christian writers interpreted the Resurrection of Christ as a birth out of death. “Loosing” [lusas] suits better the notion of “snares” held a prisoner by death, but birth pangs do bring deliverance to the mother also. Because [kathoti]. This old conjunction [kata, hoti] occurs in the N.T. only in Luke’s writings. That he should be holden [krateisthai auton]. Infinitive present passive with accusative of general reference and subject of [ēn adunaton]. The figure goes with “loosed” [lusas] above.

2:25 Concerning him [eis auton]. Peter interprets Ps 16:8-11 as written by David and with reference to the Messiah. There is but one speaker in this Psalm and both Peter here and Paul in Ac 13:36 make it the Messiah. David is giving his own experience which is typical of the Messiah (Knowling). I beheld [proorōmēn]. Imperfect middle without augment of [prooraō], common verb, but only twice in the N.T., to see beforehand (Ac 21:29) or to see right before one as here. This idea of [pro-] is made plainer by “before my face” [enōpion mou]. On my right hand [ek dexiōn mou]. The Lord Jehovah like a defender or advocate stands at David’s right hand as in trials in court (Ps 109:31). That [hina] here is almost result. Moved [saleuthō]. First aorist passive subjunctive of [saleuō], to shake like an earthquake.

2:26 Was glad [ēuphranthē]. First aorist (timeless here like the Hebrew perfect) passive indicative of [euphrainō] (cf. Lu 15:32). Timeless also is “rejoiced” [ēgalliasato]. Shall dwell [kataskēnōsei]. Shall tabernacle, pitch a tent, make one’s abode (cf. Mt 13:32). See on Mt 8:20 about [kataskēnōseis] (nests) In hope [ep’ elpidi]. On hope, the hope of the resurrection.

2:27 In Hades [eis Hāidēn]. Hades is the unseen world, Hebrew Sheol, but here it is viewed as death itself “considered as a rapacious destroyer” (Hackett). It does not mean the place of punishment, though both heaven and the place of torment are in Hades (Lu 16:23). “Death and Hades are strictly parallel terms: he who is dead is in Hades” (Page). The use of [eis] here = [en] is common enough. The Textus Receptus here reads [eis Hāidou] (genitive case) like the Attic idiom with [domon] (abode) understood. “Hades” in English is not translation, but transliteration. The phrase in the Apostles’ Creed, “descended into hell” is from this passage in Acts (Hades, not Gehenna). The English word “hell” is Anglo-Saxon from [helan], to hide, and was used in the Authorized Version to translate both Hades as here and Gehenna as in Mt 5:22. Thy Holy One [ton hosion sou]. Peter applies these words to the Messiah. Corruption [diaphthoran]. The word can mean destruction or putrefaction from [diaphtheirō], old word, but in N.T. only here and Ac 13:34-37. The Hebrew word in Ps 16 can mean also the pit or the deep.

2:28 The ways of life [hodous zōēs]. Though dead God will show him the ways back to life.

2:29 I may say [exon eipein]. Supply [estin] before [exon], periphrastic present indicative of [exeimi], to allow, permit. The Authorized Version has “Let me speak,” supplying [esto] present imperative. Freely [meta parrēsias]. Telling it all [pan, rhēsia] from [eipon], to speak), with fulness, with boldness. Luke is fond of the phrase (as in 4:13). It is a new start for Simon Peter, full of boldness and courage. The patriarch [tou patriarchou]. Transliteration of the word, from [patria], family, and [archō], to rule, the founder of a family. Late word in LXX. Used of Abraham (Heb 7:4), of the twelve sons of Jacob as founders of the several tribes (Ac 7:8), and here of David as head of the family from whom the Messiah comes. Was buried [etaphē]. Second aorist passive indicative of [thaptō]. His tomb was on Mt. Zion where most of the kings were buried. The tomb was said to have fallen into ruins in the time of the Emperor Hadrian. Josephus (Ant. XVI. 7, 1) attributes most of the misfortunes of Herod’s family to the fact that he tried to rifle the tomb of David.

2:31 Foreseeing [proidōn]. Second aorist active participle. Did it as a prophet. Of the Christ [tou Christou]. Of the Messiah. See under verse 32. This is a definite statement by Peter that David knew that in Ps 16 he was describing the resurrection of the Messiah.

2:32 This Jesus [touton ton Iēsoun]. Many of the name “Jesus,” but he means the one already called “the Nazarene” (verse 22) and foretold as the Messiah in Ps 16 and raised from the dead by God in proof that he is the Messiah (2:24, 32), “this Jesus whom ye crucified” (verse 36). Other terms used of him in the Acts are the Messiah, verse 31, the one whom God “anointed” (Ac 10:38), as in Joh 1:41, Jesus Christ (9:34). In 2:36 God made this Jesus Messiah, in 3:20 the Messiah Jesus, in 17:3 Jesus is the Messiah, in 18:5 the Messiah is Jesus, in 24:24 Christ Jesus. Whereof [hou]. Or “of whom.” Either makes sense and both are true. Peter claims the whole 120 as personal witnesses to the fact of the Resurrection of Jesus from the dead and they are all present as Peter calls them to witness on the point. In Galilee over 500 had seen the Risen Christ at one time (1Co 15:6) most of whom were still living when Paul wrote. Thus the direct evidence for the resurrection of Jesus piles up in cumulative force.

2:33 By the right hand of God [tēi dexiāi tou theou]. This translation makes it the instrumental case. The margin has it “at” instead of “by,” that is the locative case. And it will make sense in the true dative case, “to the right hand of God.” These three cases came to have the same form in Greek. Ro 8:24 furnishes another illustration of like ambiguity [tēi elpidi], saved by hope, in hope, or for hope. Usually it is quite easy to tell the case when the form is identical. Exalted [hupsōtheis]. First aorist passive participle of [hupsoō], to lift up. Here both the literal and tropical sense occurs. Cf. Joh 12:32. The promise of the Holy Spirit [tēn epaggelian tou pneumatos tou hagiou]. The promise mentioned in 1:4 and now come true, consisting in the Holy Spirit “from the Father” [para tou patros], sent by the Father and by the Son (Joh 15:26; 16:7). See also Ga 3:14. He hath poured forth [execheen]. Aorist active indicative of [ekcheō] the verb used by Joel and quoted by Peter already in verses 17, 18. Jesus has fulfilled his promise. This which ye see and hear [touto ho humeis kai blepete kai akouete]. This includes the sound like the rushing wind, the tongues like fire on each of them, the different languages spoken by the 120. “The proof was before their eyes in this new energy from heaven” (Furneaux), a culminating demonstration that Jesus was the Messiah.

2:34 Ascended not [ou—anebē]. It is more emphatic than that: For not David ascended into the heavens. Peter quotes Ps 110:1 as proof. No passage in the O.T. is so constantly quoted as Messianic as this. “St. Peter does not demand belief upon his own assertion, but he again appeals to the Scriptures, and to words which could not have received a fulfilment in the case of David” (Knowling). Sit thou [kathou]. Late Koinē form for earlier [kathēso], present middle imperative second singular of [kathēmai].

2:35 Till I make [heōs an thō]. Second aorist active subjunctive of [tithēmi] with [an] after [heōs] for the future, a common Greek idiom. This dominion of Christ as Mediator will last till the plan of the kingdom is carried out (1Co 15:23-28). Complete subjugation will come, perhaps referring to the custom of victorious kings placing their feet upon the necks of their enemies (Jos 10:24). Therefore assuredly [Asphalōs oun]. Assuredly therefore, without any slip or trip [asphalēs] from [a] privative and [sphallō], to trip, to slip. Peter draws a powerfully pungent conclusion by the use of the adverb [asphalōs] and the inferential conjunction [oun].) Peter’s closing sentence drives home the point of his sermon: “This very Jesus whom ye crucified (note [humeis], strongly emphatic ye), him God made both Lord and Messiah” [kai kurion kai Christon], as David foretold in Ps 110 and as the events of this day have confirmed. The critics are disturbed over how Luke could have gotten the substance of this masterful address spoken on the spur of the moment with passion and power. They even say that Luke composed it for Peter and put the words in his mouth. If so, he made a good job of it. But Peter could have written out the notes of the address afterwards. Luke had plenty of chances to get hold of it from Peter or from others.

2:37 They were pricked in their heart [katenugēsan tēn kardian]. Second aorist indicative of [katanussō], a rare verb (LXX) to pierce, to sting sharply, to stun, to smite. Homer used it of horses dinting the earth with their hoofs. The substantive [katanuxis] occurs in Ro 11:8. Here only in the N.T. It is followed here by the accusative of the part affected, the heart. What shall we do? [Ti poiēsōmen]. Deliberative subjunctive first aorist active. The sermon went home, they felt the sting of Peter’s words, compunction [compungo]. Codex Bezae adds: “Show us.”

2:38 Repent ye [metanoēsate]. First aorist (ingressive) active imperative. Change your mind and your life. Turn right about and do it now. You crucified this Jesus. Now crown him in your hearts as Lord and Christ. This first. And be baptized every one of you [kai baptisthētō hekastos h–mōn]. Rather, “And let each one of you be baptized.” Change of number from plural to singular and of person from second to third. This change marks a break in the thought here that the English translation does not preserve. The first thing to do is make a radical and complete change of heart and life. Then let each one be baptized after this change has taken place, and the act of baptism be performed “in the name of Jesus Christ” [en tōi onomati Iēsou Christou]. In accordance with the command of Jesus in Mt 28:19 [eis to onoma]. No distinction is to be insisted on between [eis to onoma] and [en tōi onomati] with [baptizō] since [eis] and [en] are really the same word in origin. In Ac 10:48 [en tōi onomati Iēsou Christou] occurs, but [eis] to [onoma] in 8:16; 19:5. The use of [onoma] means in the name or with the authority of one as [eis onoma prophētou] (Mt 10:41) as a prophet, in the name of a prophet. In the Acts the full name of the Trinity does not occur in baptism as in Mt 28:19, but this does not show that it was not used. The name of Jesus Christ is the distinctive one in Christian baptism and really involves the Father and the Spirit. See on Mt 28:19 for discussion of this point. “Luke does not give the form of words used in baptism by the Apostles, but merely states the fact that they baptized those who acknowledged Jesus as Messiah or as Lord” (Page). Unto the remission of your sins [eis aphesin tōn hamartiōn h–mōn]. This phrase is the subject of endless controversy as men look at it from the standpoint of sacramental or of evangelical theology. In themselves the words can express aim or purpose for that use of [eis] does exist as in 1Co 2:7 [eis doxan hēmōn] (for our glory). But then another usage exists which is just as good Greek as the use of [eis] for aim or purpose. It is seen in Mt 10:41 in three examples [eis onoma prophētou, dikaiou, mathētou] where it cannot be purpose or aim, but rather the basis or ground, on the basis of the name of prophet, righteous man, disciple, because one is, etc. It is seen again in Mt 12:41 about the preaching of Jonah [eis to kērugma Iōna]. They repented because of (or at) the preaching of Jonah. The illustrations of both usages are numerous in the N.T. and the Koinē generally (Robertson, Grammar, p. 592). One will decide the use here according as he believes that baptism is essential to the remission of sins or not. My view is decidedly against the idea that Peter, Paul, or any one in the New Testament taught baptism as essential to the remission of sins or the means of securing such remission. So I understand Peter to be urging baptism on each of them who had already turned (repented) and for it to be done in the name of Jesus Christ on the basis of the forgiveness of sins which they had already received. The gift of the Holy Ghost [tēn dōrean tou hagiou pneumatos]. The gift consists (Ac 8:17) in the Holy Spirit (genitive of identification).

2:39 The promise [hē epaggelia]. The promise made by Jesus (1:4) and foretold by Joel (verse 18). To you [humin]. You Jews. To your descendants, sons and daughters of verse 17. To all that are afar off [pāsin tois eis makran].) The horizon widens and includes the Gentiles. Those “afar off” from the Jews were the heathen (Isa 49:1; 57:19; Eph 2:13, 17). The rabbis so used it. Shall call [an proskalesētai]. First aorist middle subjunctive with [an] in an indefinite relative clause, a perfectly regular construction. The Lord God calls men of every nation anywhere whether Jews or Gentiles. It may be doubted how clearly Peter grasped the significance of these words for he will have trouble over this very matter on the housetop in Joppa and in Caesarea, but he will see before long the full sweep of the great truth that he here proclaims under the impulse of the Holy Spirit. It was a great moment that Peter here reaches.

2:40 With many other words [heterois logois pleiosin]. Instrumental case. Not necessarily “different” [heterois], but “further,” showing that Luke does not pretend to give all that Peter said. This idea is also brought out clearly by [pleiosin] (“more,” not “many”), more than these given by Luke. He testified [diemarturato]. First aorist middle of [diamarturomai], old verb, to make solemn attestation or call to witness (perfective use of [dia], while [martureō] is to bear witness. Page insists that here it should be translated “protested solemnly” to the Jews as it seems to mean in Lu 16:28; Ac 20:23; 1Ti 5:21; 2Ti 2:14; 4:1. And exhorted [kai parekalei]. Imperfect active, kept on exhorting. Save yourselves [sōthēte]. First aorist passive of [sōzō]. Literally, Be ye saved. Crooked [skolias]. Old word, opposite of [orthos], straight. Pravus the opposite of rectus, a perversity for turning off from the truth. Cf. Lu 9:41; Php 2:15.

2:41 They then [Hoi men oun]. A common phrase in Acts either without antithesis as in 1:6; 5:41; 8:4, 25; 9:31; 11:19; 16:5; or with it as here, 8:25; 13:4; 14:3; 17:17; 23:31; 25:4. [Oun] connects with what precedes as the result of Peter’s sermon while [men] points forward to what is to follow. Were baptized [ebaptisthēsan]. First aorist passive indicative, constative aorist. Note that only those who had already received the word and were converted were baptized. There were added [prosetethēsan]. First aorist passive indicative of [prostithēmi], old verb to add, to join to. Luke means that the 3,000 were added to the 120 already enlisted. It is not stated they were all baptized by Peter or the twelve or all on the same day, though that is the natural implication of the language. The numerous pools in Jerusalem afforded ample opportunity for such wholesale baptizing and Hackett notes that the habit of orientals would place no obstacle in the way of the use of the public reservoirs. Furneaux warns us that all the 3,000 may not have been genuine converts and that many of them were pilgrims at the passover who returned home. Souls [psuchai]. Persons as in verse 43.

2:42 They continued steadfastly [ēsan proskarturountes]. Periphrastic active imperfect of [proskartureō] as in Ac 1:14 (same participle in verse 46). Fellowship [koinōniāi]. Old word from [koinōnos] (partner, sharer in common interest) and this from [koinos] what is common to all. This partnership involves participation in, as the blood of Christ (Php 2:1) or co-operation in the work of the gospel (Php 1:5) or contribution for those in need (2Co 8:4; 9:13). Hence there is wide diversity of opinion concerning the precise meaning of [koinōnia] in this verse. It may refer to the distribution of funds in verse 44 or to the oneness of spirit in the community of believers or to the Lord’s Supper (as in 1Co 10:16) in the sense of communion or to the fellowship in the common meals or [agapae] (love-feasts). The breaking of bread [tēi klasei tou artou]. The word [klasis] is an old word, but used only by Luke in the N.T. (Lu 24:35; Ac 2:42), though the verb [klaō] occurs in other parts of the N.T. as in verse 46. The problem here is whether Luke refers to the ordinary meal as in Lu 24:35 or to the Lord’s Supper. The same verb [klaō] is used of breaking bread at the ordinary meal (Lu 24:30) or the Lord’s Supper (Lu 22:19). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord’s Supper at first, a combination called [agapai] or love-feasts. “There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted” (Hackett). This led to some abuses as in 1Co 11:20. Hence it is possible that what is referred to here is the Lord’s Supper following the ordinary meal. “To simply explain [tēi klasei tou artou] as = ‘The Holy Communion’ is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers” (Page). But in Ac 20:7 they seem to have come together especially for the observance of the Lord’s Supper. Perhaps there is no way to settle the point conclusively here. The prayers [tais proseuchais]. Services where they prayed as in 1:14, in the temple (Ac 3:1), in their homes (4:23).

2:43 Came [egineto]. Imperfect middle, kept on coming. Were done [egineto]. Same tense. Awe kept on coming on all and signs and wonders kept on coming through the apostles. The two things went on [pari passu], the more wonders the more fear.

2:44 Were together [ēsan epi to auto]. Some MSS. [ēsan kai] (were and). But they were together in the same place as in 2:1. And had [kai eichon]. Imperfect active, kept on having, a habit in the present emergency. Common [koina]. It was not actual communism, but they held all their property ready for use for the common good as it was needed (4:32). This situation appears nowhere else except in Jerusalem and was evidently due to special conditions there which did not survive permanently. Later Paul will take a special collection for the poor saints in Jerusalem.

2:45 Sold [epipraskon]. Imperfect active, a habit or custom from time to time. Old and common verb, [pipraskō]. Parted [diemerizon]. Imperfect again of [diamerizō], old verb for dividing or distributing between [dia] people. According as any man had need [kathoti an tis chreian eichen]. Regular Greek idiom for comparative clause with [an] and imperfect indicative corresponding precisely with the three preceding imperfects (Robertson, Grammar, p. 967).

2:46 With one accord in the temple [homothumadon en tōi hierōi]. See on 1:14 for [homothumadon]. They were still worshipping in the temple for no breach had yet come between Christians and Jews. Daily they were here and daily breaking bread at home [kat’ oikon] which looks like the regular meal. They did take their food [metelambanon trophēs]. Imperfect tense again and clearly referring to the regular meals at home. Does it refer also to the possible [agapai] or to the Lord’s Supper afterwards as they had common meals “from house to house” [kat’ oikon]? We know there were local churches in the homes where they had “worship rooms,” the church in the house. At any rate it was “with singleness” [aphelotēti] of heart. The word occurs only here in the N.T., though a late Koinē word (papyri). It comes from [aphelēs], free from rock [phelleus] is stony ground), smooth. The old form was [apheleia].

2:47 Having favor [echontes charin]. Cf. Lu 2:52 of the Boy Jesus. Added [prosetithei]. Imperfect active, kept on adding. If the Lord only always “added” those who join our churches. Note verse 41 where same verb is used of the 3,000. To them [epi to auto]. Literally, “together.” Why not leave it so? “To the church” [tēi ekklēsiāi] is not genuine. Codex Bezae has “in the church.” Those that were being saved [tous sōzomenous]. Present passive participle. Probably for repetition like the imperfect [prosetithei]. Better translate it “those saved from time to time.” It was a continuous revival, day by day. [Sōzō] like [sōtēria] is used for “save” in three senses (beginning, process, conclusion), but here repetition is clearly the point of the present tense.

3:1 Were going up [anebainon]. Descriptive imperfect active. They were ascending the terraces to the temple courts. The ninth [tēn enatēn]. Our three o’clock in the afternoon, the time of the evening sacrifice. Peter and John like Paul later kept up the Jewish worship, but not as a means of sacramental redemption. There were three hours of prayer (third, sixth, ninth).

3:2 Was carried [ebastazeto]. Imperfect passive, picturing the process as in verse 1. Laid daily [etithoun kath’ hēmeran]. Imperfect again describing their custom with this man. Beautiful [Hōraian]. This gate is not so called elsewhere. It may have been the Gate of Nicanor on the east side looking towards Kidron described by Josephus (Ant. XV. 11, 3; War V. 5, 3) as composed chiefly of Corinthian brass and very magnificent.

3:3 Asked [ērōtā]. Began to ask, inchoative imperfect. It was his chance.

3:4 Fastening his eyes [atenisas]. First aorist (ingressive) active participle of [atenizō]. For this verb see on Lu 4:20; Ac 1:10. Peter fixed his eyes on the beggar and invited him to look [blepson] on them.

3:5 Gave heed unto them [epeichen autois]. Imperfect active of [epechō], to hold to. For the idiom with [ton noun] understood see 7:14; 1Ti 4:16. He held his eyes right on Peter and John with great eagerness “expecting to receive something” [prosdokōn ti labein]. He took Peter’s invitation as a promise of a large gift.

3:6 In the name [en tōi onomati]. The healing power is in that name (Page) and Peter says so. Cf. Lu 9:49; 10:17; Ac 4:7,10; 19:27; 16:18. Walk [peripatei]. Present imperative, inchoative idea, begin to walk and then go on walking. But the beggar does not budge. He knows that he cannot walk.

3:7 Took him by the right hand [piasas auton tēs dexiās cheiros]. Doric form [piazō] for [piezō]. Genitive of the part affected. Peter had to pull him up on his feet before he would try to walk.

3:8 Leaping up [exallomenos]. Present middle participle, leaping out repeatedly after Peter pulled him up. Only here in the N.T. He stood [estē]. Second aorist active. Walked [periepatei]. Went on walking, imperfect active. He came into the temple repeating these new exercises (walking, leaping, praising God).

3:10 They took knowledge of him [epeginōskon]. Imperfect active, inchoative, began to perceive. Were filled [eplēsthēsan]. Effective first aorist passive. At that which had happened [tōi sumbebēkoti]. Perfect active participle of [sumbainō].

3:11 The Codex Bezae adds “as Peter and John went out.” As he held [kratountos autou]. Genitive absolute of [krateō], to hold fast, with accusative rather than genitive to get hold of (Ac 27:13). Old and common verb from [kratos] (strength, force). Perhaps out of gratitude and partly from fear (Lu 8:38). In the porch that is called Solomon’s [epi tēi stoāi tēi kaloumenēi Solomōntos]. The adjective Stoic [stoikos] is from this word [stoa] (porch). It was on the east side of the court of the Gentiles (Josephus, Ant. XX. 9, 7) and was so called because it was built on a remnant of the foundations of the ancient temple. Jesus had once taught here (Joh 10:23). Greatly wondering [ekthamboi]. Wondering out of [ek] measure, already filled with wonder [thambous], verse 10). Late adjective. Construction according to sense (plural, though [laos] singular) as in 5:16; 6:7; 11:1, etc.

3:12 Answered [apekrinato]. First aorist middle indicative. The people looked their amazement and Peter answered that. Ye men of Israel [Andres Israēleitai]. Covenant name and so conciliatory, the stock of Israel (Php 3:5). At this man [epi toutōi]. Probably so, though it could be “at this thing.” Fasten you your eyes [atenizete]. The very verb used about Peter in verse 4. On us [hēmin]. Dative case, emphatic proleptical position before [ti atenizete]. On us why do ye fasten your eyes? As though [hōs]. [Hōs] with the participle gives the alleged reason, not always the true one. Power [dunamei]. Instrumental case, causa effectiva. Godliness [eusebeiāi]. Causa meritoria. Had made [pepoiēkosin]. Perfect active participle of [poieō]. To walk [tou peripatein]. Articular infinitive in the genitive case of result, purpose easily shading off into result (ecbatic infinitive) as here as is true also of [hina].

3:13 His servant Jesus [ton paida Iēsoun]. This phrase occurs in Isa 42:1; 52:13 about the Messiah except the name “Jesus” which Peter adds, the first part of the quotation is from Ex 3:6; 5:30. The LXX translated the Hebrew ebhedh by [pais], the servant of Jehovah being a Messianic designation. But the phrase “servant of God” [pais theou] is applied also to Israel (Lu 1:54) and to David (Lu 1:69; Ac 4:25). Paul terms himself [doulos theou] (Tit 1:1). [Pais] is just child (boy or girl), and it was also used of a slave (Mt 8:6, 8, 13). But it is not here [huios] (son) that Peter uses, but [pais]. Luke quotes Peter as using it again in this Messianic sense in Ac 3:26; 4:27, 30. Whom ye delivered up [hon humeis men paredōkate]. Note emphatic use of [humeis] (ye). No [de] to correspond to [men]. First aorist active [k] aorist) plural indicative of [paradidōmi] (usual form [paredote], second aorist). When he [ekeinou]. Emphatic pronoun, that one, in contrast with “ye” [humeis], genitive absolute with [krinantos], here the nearest word (Pilate), the latter.

3:14 But ye [humeis de]. In contrast with Pilate [ekeinou]. Murderer [andra phonea]. A man a murderer. In contrast with “the Holy and Righteous One.” To be granted [charisthēnai]. As a favour [charis]. First aorist passive infinitive of [charizomai]; So also 25:11; 27:24.

3:15 But the Prince of life ye killed [ton de archēgon tēs zōēs apekteinate]. “The magnificent antithesis” (Bengel) Peter here draws between their asking for a murderer and killing the Prince (or Author) of life. Peter pictures Jesus as the source of all life as is done in Joh 1:1-18; Col 1:14-20; Heb 1:2f. [Archēgos] [archē], beginning, [agō], to lead) is an adjective “furnishing the first cause or occasion” in Euripides, Plato. Thence substantive, the originator, the leader, the pioneer as of Jesus both Beginner and Finisher (Heb 12:2). See also Heb 2:10; Ac 5:31 where it is applied to Jesus as “Prince and Saviour.” But God raised him from the dead in contrast to what they had done. Whereof we are witnesses [hou hēmeis martures esmen]. Of which fact (the resurrection) or of whom as risen, [hou] having the same form in the genitive singular for masculine or neuter. Peter had boldly claimed that all the 120 have seen the Risen Christ. There is no denial of that claim.

3:16 By faith in his name [tēi pistei tou onomatos autou]. Instrumental case of [pistei] (Aleph and B do not have [epi] and objective genitive of [onomatos]. His name [to onoma autou]. Repeats the word name to make the point clear. Cf. verse 6 where Peter uses “the name of Jesus Christ of Nazareth” when he healed the man. Made strong [estereōsen]. Same verb used in verse 7 (and 16:5). Nowhere else in the N.T. Old verb from [stereos], firm, solid. Through him [di’ autou]. Through Jesus, the object of faith and the source of it. Perfect soundness [holoklērian]. Perfect in all its parts, complete, whole (from [holos], whole, [klēros], allotment). Late word (Plutarch) once in LXX (Isa 1:6) and here alone in the N.T., but adjective [holoklēros], old and common (Jas 1:4; 1Th 5:23).

3:17 And now [kai nun]. Luke is fond of these particles of transition (7:34; 10:5; 20:25; 22:16) and also [kai ta nun] (4:29; 5:38; 22:32; 27:22), and even [kai nun idou] (13:11; 20:22). I wot [oida]. Old English for “I know.” In ignorance [kata agnoian]. This use of [kata] occurs in the Koinē. See also Phm 1:14. One may see Lu 23:34 for the words of the Saviour on the Cross. “They had sinned, but their sin was not of so deep a dye that it could not have been still more heinous” (Hackett). If they had known what they were doing, they would not knowingly have crucified the Messiah (1Co 2:8).

3:18 Foreshewed [prokatēggeilen]. First aorist active indicative of [prokataggellō], late compound to announce fully beforehand. Only twice in the N.T. in the critical text (Ac 3:18; 7:52). That his Christ should suffer [pathein ton Christon autou]. Accusative of general reference with the aorist active infinitive [pathein] of [paschō] in indirect discourse (predictive purpose of God). Their crime, though real, was carrying out God’s purpose (2:23; Joh 3:16). See the same idea in Ac 17:3; 26:23. This “immense paradox” (Page) was a stumbling block to these Jews as it is yet (1Co 1:23). Peter discusses the sufferings of Christ in 1Pe 4:13; 5:1.

3:19 Repent therefore [metanoēsate oun]. Peter repeats to this new crowd the command made in Ac 2:38 which see. God’s purpose and patience call for instant change of attitude on their part. Their guilt does not shut them out if they will turn. And turn again [kai epistrepsate]. Definitely turn to God in conduct as well as in mind. That your sins may be blotted out [pros to exaliphthēnai humōn tas hamartias]. Articular infinitive (first aorist passive of [exaleiphō], to wipe out, rub off, erase, smear out, old verb, but in the N.T. only here and Col 2:14) with the accusative of general reference and with [pros] and the accusative to express purpose. That so [hopōs an]. Final particle with [an] and the aorist active subjunctive [elthōsin] (come) and not “when” as the Authorized Version has it. Some editors put this clause in verse 20 (Westcott and Hort, for instance). Seasons of refreshing [kairoi anapsuxeōs]. The word [anapsuxis] (from [anapsuchō], to cool again or refresh, 2Ti 1:16) is a late word (LXX) and occurs here alone in the N.T. Surely repentance will bring “seasons of refreshing from the presence of the Lord.”

3:20 And that he may send the Christ who hath been appointed for you, even Jesus [kai aposteilēi ton prokecheirismenon humin Christon Iēsoun]. First aorist active subjunctive with [hopōs an] as in 15:17 and Lu 2:35. There is little real difference in idea between [hopōs an] and [hina an]. There is a conditional element in all purpose clauses. The reference is naturally to the second coming of Christ as verse 21 shows. Knowling admits “that there is a spiritual presence of the enthroned Jesus which believers enjoy as a foretaste of the visible and glorious Presence of the [Parousia].” Jesus did promise to be with the disciples all the days (Mt 28:20), and certainly repentance with accompanying seasons of refreshing help get the world ready for the coming of the King. The word [prokecheirismenon] (perfect passive participle of [procheirizō], from [procheiros], at hand, to take into one’s hands, to choose) is the correct text here, not [prokekērugmenon]. In the N.T. only here and Ac 22:14; 26:16. It is not “Jesus Christ” here nor “Christ Jesus,” but “the Messiah, Jesus,” identifying Jesus with the Messiah. See the Second Epiphany of Jesus foretold also in 1Ti 6:15 and the First Epiphany described in 1Pe 1:20.

3:21 Restoration [apokatastaseōs]. Double compound [apo, kata, histēmi], here only in the N.T., though common in late writers. In papyri and inscriptions for repairs to temples and this phrase occurs in Jewish apocalyptic writings, something like the new heaven and the new earth of Re 21:1. Paul has a mystical allusion also to the agony of nature in Ro 8:20-22. The verb [apokathistēmi] is used by Jesus of the spiritual and moral restoration wrought by the Baptist as Elijah (Mt 17:11; Mr 9:12) and by the disciples to Jesus in Ac 1:6. Josephus uses the word of the return from captivity and Philo of the restitution of inheritances in the year of jubilee. As a technical medical term it means complete restoration to health. See a like idea in [palingenesia] (renewal, new birth) in Mt 19:28; Tit 3:5. This universalism of Peter will be clearer to him after Joppa and Caesarea.

3:22 Like unto me [hōs eme]. As me, literally; Moses (De 18:14-18) claims that God raised him up as a prophet and that another and greater one will come, the Messiah. The Jews understood Moses to be a type of Christ (Joh 1:21). God spoke to Moses face to face (Ex 33:11) and he was the greatest of the prophets (De 34:10).

3:23 That prophet [tou prophētou ekeinou]. Emphasizes the future prophet as on “him” [autou] before “hearken.” They had refused to “hearken” to Moses and now, alas, many had refused to “hearken” to Christ. Shall be utterly destroyed [exolethreuthēsetai]. First future passive of [exole-] [o] [threuō], a late verb, to destroy utterly [ex], only here in the N.T., common in the LXX.

3:24 From Samuel [apo Samouēl]. Schools of prophets arose in his time, few before him (1Sa 3:1).

3:25 Ye [Humeis]. Emphatic position. The covenant which God made [tēs diathēkēs hēs ho theos dietheto]. Literally, “the covenant which God covenanted.” [Diathēkē] and [dietheto] (second aorist middle indicative of [diathēmi] are the same root. See on Mt 26:28. The covenant (agreement between two, [dia, tithēmi] was with Abraham (Ge 12:1-3) and repeated at various times (Ge 18:18; 22:18; 26:4, etc.). In Heb 9:15-18 the word is used both for covenant and will. The genitive relative [hēs] attracted to case of the antecedent.

3:26 Unto you first [Humin prōton]. The Jews were first in privilege and it was through the Jews that the Messiah was to come for “all the families of the earth.” His servant [ton paida autou]. As in verse 13, the Messiah as God’s Servant. To bless you [eulogounta humas]. Present active participle to express purpose, blessing you (Robertson, Grammar, p. 991). In turning away [en tōi apostrephein]. Articular infinitive in the locative case, almost preserved in the English.

Chapter 4

4:1 The captain of the temple [ho stratēgos tou hierou]. Twenty-four bands of Levites guarded the temple, one guard at a time. They watched the gates. The commander of each band was called captain [stratēgos]. Josephus names this captain of the temple police next to the high priest (War. VI. 5, 3). The Sadducees [hoi Saddoukaioi]. Most of the priests were Sadducees now and all the chief priests since John Hyrcanus I deserted the Pharisees (Josephus, Ant. XVII. 10, 6; XVIII. 1, 4; XX. 9, 1). The Sadducees were slow to line up with the Pharisees against Jesus, but they now take the lead against Peter and John. Came upon them [epestēsan autois]. Second aorist active indicative (intransitive). Burst upon them suddenly or stood by them in a hostile attitude here (Lu 20:1; 24:4; Ac 6:12; 17:5; 22:20; 23:11).

4:2 Being sore troubled [diaponoumenoi]. Present passive participle of old verb [diaponeō] (perfective use of [dia] to be worked up, indignant. In the N.T. only here and 16:8. Because [dia to]. The articular infinitive with two accusatives, one the object (the people), the other (“they”) of general reference. In Jesus [en Iēsou]. In the case of Jesus, an actual instance of resurrection which the Sadducees denied (Mt 22:23). This same use of [en] appears in 1Co 4:6 (in us). The Sadducees were also aristocrats and political ecclesiastics who disliked popular disturbances. In particular, they resented the claim about Jesus whom they had helped crucify.

4:3 In ward [eis tērēsin]. Probably in one of the chambers of the temple. In safe keeping (from [tēreō], to guard). Old word, in the N.T. only here and Ac 5:18; 1Co 7:19. So in papyri. Now eventide [hespera ēdē]. Hence no trial could take place before the next day, a regulation violated in the case of Jesus.

4:4 Men [andrōn]. Strictly, men and not women, for [anthrōpos] is the term for both men and women. But in Lu 11:31 [andres] seems to include both men and women and that is possible here, though by no means certain, for see Mt 14:21 where the women and children are expressly excepted.

4:5 Rulers and elders and scribes [tous archontas kai tous presbuterous kai tous grammateis]. The three classes composing the Sanhedrin (rulers=chief priests who were Sadducees, the scribes usually Pharisees, the elders not in either class: 24 priests, 24 elders, 22 scribes). Were gathered together [sunachthēnai]. First aorist passive infinitive of [sunagō] with accusative of general reference and the subject of [egeneto].

4:6 Annas [Hannas]. One of the rulers or chief priests, ex-high priest (A.D. 7-14) and father-in-law of Caiaphas [Kaiaphas] who was actual high priest at that time, though the title clung to Annas as here (both so called in Lu 3:2), Caiaphas so by Roman law, Annas so in the opinion of the Jews. They with John and Alexander are the leaders among the Sadducees in pressing the case against Peter and John.

4:7 In the midst [en tōi mesōi]. The Sanhedrin sat in a semicircle. They inquired [epunthanonto]. Imperfect middle, began to inquire. Or in what name [ē en poiōi onomati]. As if by some magical formula such as exorcists practised (Ac 19:13) as if to catch them by (De 13:1). Have ye done this [epoiēsate touto humeis]. Note emphatic use of [humeis] (ye).

4:8 Filled with the Holy Spirit [plēstheis pneumatos hagiou]. For this occasion and so above all fear as in verse 31 and as in 2:4.

4:9 Concerning a good deed done to an impotent man [epi euergesiāi anthrōpou asthenous]. Objective genitive. Note [euergesia] (old word, in the N.T. only here and 1Ti 6:2), as a benefactor, not a malefactor. Skilful turn made by Peter. Is made whole [sesōstai]. Perfect passive indicative of [sōzō], stands whole.

4:10 Be it known [gnōston estō]. Imperative present active third singular of [eimi], to be, and the verbal adjective [gnōston]. Whom ye crucified [hon humeis estaurōsate]. Too good a chance to miss, and so Peter boldly charges the Sanhedrin with responsibility for the death of Jesus. Note [humeis] (ye) again. Whom God raised from the dead [hon ho theos ēgeiren ek nekrōn]. Note repetition of [hon] (whom). This is God’s answer to their act of crucifixion. In him doth this man stand [en toutōi houtos parestēken]. Rather (note play on [houtos], “In this one [hon, hon] this one stands (present perfect active indicative, intransitive).” In Jesus this man stands before you whole [hugiēs]. It was a centre shot.

4:11 Of you the builders [huph’ humōn tōn oikodomōn]. The experts, the architects, had rejected Jesus for their building (Ps 118:22) as Jesus himself had pointed out (Mt 21:42; Lu 21:17). This very Rejected Stone God had made the head of the corner (either the highest corner stone right under the roof or the corner stone under the building, Isa 28:16) as Jesus showed, as Peter here declares and repeats later (1Pe 2:6f.).

4:12 Salvation [hē sōtēria]. The Messianic salvation as in 5:31; 17:11 and as Jesus meant in Joh 4:22. It is amazing to see Peter speaking thus to the Sanhedrin and proclaiming the necessity of salvation [dei sōthēnai] in the name of Jesus Christ and in no other. If this was true then, it is true today. There is no second [heteron] name to go beside that of Jesus in India, China, Japan, or America.

4:13 The boldness [tēn parrēsian]. Telling it all [pan, rēsia]. See also verses 29, 31. Actually Peter had turned the table on the Sanhedrin and had arraigned them before the bar of God. Had perceived [katalabomenoi]. Second aorist middle participle of [katalambanō], common verb to grasp strongly [kata], literally or with the mind (especially middle voice), to comprehend. The rulers recalled Peter and John from having seen them often with Jesus, probably during the temple teaching, etc. They were unlearned [agrammatoi eisin]. Present indicative retained in indirect discourse. Unlettered men without technical training in the professional rabbinical schools of Hillel or Shammai. Jesus himself was so regarded (Joh 7:15, “not having learned letters”). And ignorant [kai idiōtai]. Old word, only here in the N.T. and 1Co 14:24; 2Co 11:6. It does not mean “ignorant,” but a layman, a man not in office (a private person), a common soldier and not an officer, a man not skilled in the schools, very much like [agrammatos]. It is from [idios] (one’s own) and our “idiosyncracy” is one with an excess of such a trait, while “idiot” (this very word) is one who has nothing but his idiosyncracy. Peter and John were men of ability and of courage, but they did not belong to the set of the rabbis. They marvelled [ethaumazon]. Imperfect (inchoative) active, began to wonder and kept it up. Took knowledge of them [epeginōskon autous]. Imperfect (inchoative) active again, they began to recognize them as men that they had seen with Jesus.

4:14 They could say nothing against it [ouden eichon anteipein]. Imperfect again, they kept on having nothing to say against it. The lame man was standing there before their eyes in proof of what Peter had said.

4:15 They conferred among themselves [suneballon pros allēlous]. Imperfect active again. With Peter and John and the lame man outside, they began to compare [sun, ballō] notes and take stock of their predicament.

4:16 What shall we do? [Ti poiēsōmen]. Deliberative aorist active subjunctive (ingressive and urgent aorist). Notable miracle [gnōston sēmeion]. Or sign. It was useless to deny it with the man there. We cannot deny it [ou dunametha arneisthai]. That is, it will do no good.

4:17 That it spread no further [hina mē epi pleion dianemēthēi]. First aorist passive subjunctive of [dianemō], to distribute with [hina mē], negative purpose. Let us threaten them [apeilēsōmetha autois]. Hortatory aorist middle subjunctive of [apeileō], old verb (note middle voice). In the N.T. only here and 1Pe 2:23. That they speak henceforth to no man in this name [mēketi lalein epi tōi onomati toutōi mēdeni anthrōpōn]. Indirect command with the infinitive and double negative [mēketi, mēdeni]. They will not say “Jesus,” but make a slur at “this name,” contemptuous use of [houtos], though they apparently do mention the name “Jesus” in verse 18.

4:18 Not to speak at all [katholou mē phtheggesthai]. Same construction as above, infinitive in indirect command with negative [mē] (and [mēde].

4:20 For we cannot but speak [ou dunametha gar hēmeis—mē lalein]. Both negatives hold here, “For we (note emphatic [hēmeis] are not able not to speak” (what we saw and heard). This is defiance of the civil and ecclesiastical authorities that was justified, for the temple authorities stepped in between the conscience and God. Peter and John were willing to pay the price of this defiance with their lives. This is the courage of martyrs through all the ages.

4:21 When they had further threatened them [prosapeilēsamenoi]. The “further” is in “pros” (in addition), Finding nothing how they might punish them [mēden heuriskontes to pōs kolasōntai autous]. Note the article “to” before [pōs] (how), “the how.” Aorist middle deliberative subjunctive [kolasōntai] in indirect question after [pōs] from [kolazō], to lop [kolos], lopped), to curb, to prune, to correct, to punish. Old verb, in the N.T. only here and 2Pe 2:9. Glorified God [edoxazon ton theon]. Imperfect active, kept on glorifying God while the Sanhedrin were threatening Peter and John. It was to laugh at the helplessness of the Sanhedrin.

4:22 Was wrought [gegonei]. Second past perfect active without augment from [ginomai].

4:23 To their own company [pros tous idious]. Their own people as in Joh 1:11; 13:1; Ac 24:23; 1Ti 5:8; Tit 3:14, not merely the apostles (all the disciples). In spite of Peter’s courageous defiance he and John told the brotherhood all that had been said by the Sanhedrin. They had real apprehension of the outcome.

4:24 With one accord [homothumadon]. A concert of voices as already seen by the word in 1:14; 2:46 and later in 5:12; 7:57; 15:25. O Lord [Despota]. Our word despot. Old word for relation of master to slaves or household servants (1Ti 6:1; 2Ti 2:21; Tit 2:9; 1Pe 2:18). Simeon thus addressed God (Lu 2:29). So in 2Pe 2:1; Jude 1:4; Re 6:10. See “slaves” in verse 29.

4:25 By the mouth of our father David [tou patros hēmōn dia pneumatos hagiou stomatos Daueid]. From Ps 2:1f. here ascribed to David. Baumgarten suggests that the whole company sang the second Psalm and then Peter applied it to this emergency. The Greek MSS. do not have [dia] (by) here before [stomatos], but only [dia] before [pneumatos hagiou] (the Holy Spirit). Hort calls this a “primitive error” perhaps due to an early scribe who omitted this second [dia] so close to the first [dia] (Robertson, Introduction to the Textual Criticism of the N.T., p. 238). A small list of such primitive errors is there given as suggested by Dr. Hort. Why [hina ti]. This Greek idiom calls for [genētai] (second aorist middle subjunctive), That what may happen. The Gentiles [ethnē]. So always in LXX, while [laoi] (peoples) can include Jews. Did rage [ephruaxan]. First aorist active indicative of [phruassō], late word, to neigh like a horse, to prance or stamp the ground, to put on lofty airs. Only here in the N.T. in this quotation from Ps 2:1. Imagine [emeletēsan]. First aorist active indicative of [meletaō]. Old verb from [meletē] (care), to practise, to caution, as orators and rhetoricians. Only here in the N.T. in this quotation.

4:26 Set themselves in array [parestēsan]. Literally, stood by. Against his Anointed [kata tou Christou autou]. Against his Messiah, his Christ.

4:27 Both Herod and Pontios Pilate [Hērōidēs te kai Pontius Peilatos]. Luke alone (Lu 23:12) tells of the reconciliation between Herod and Pilate at the trial of Jesus. So Peter and the rest interpret this prophecy as directly fulfilled in their conduct towards Jesus Christ. Whom thou didst anoint [hon echrisas]. As in verse 26 (cf. Lu 4:18; Isa 61:1). Inaugurated as King Messiah.

4:28 Foreordained [proōrisen]. First aorist active indicative of [proorizō], “They rise above sight and seem to see the Hand which ’shapes men’s ends, rough hew them how they will’” (Furneaux).

4:29 And now [kai ta nun]. “And as to (accusative of general reference) the now things (the present situation).” Only in the Acts in the N.T. (5:38; 17:30; 20:32; 27:22). Grant [dos]. Second aorist active imperative of [didōmi], urgency of the aorist, Do it now. To speak thy word with all boldness [meta parrēsias pasēs lalein ton logon sou]. Literally, “with all boldness to go on speaking (present active infinitive) thy word.” Peter and John had defied the Sanhedrin in verse 20, but all the same and all the more they pray for courage in deed to live up to their brave words. A wholesome lesson.

4:30 While thou stretchest forth thy hand [en tōi tēn cheira ekteinein se]. Luke’s favourite idiom, “In the stretching out (articular present active infinitive) the hand as to thee” (accusative of general reference), the second allusion to God’s “hand” in this prayer (verse 28). To heal [eis iasin]. For healing. See verse 22. And that signs and wonders may be done [kai sēmeia kai terata ginesthai]. Either to be taken as in the same construction as [ekteinein] with [en tōi] as Revised Version has it here or to be treated as subordinate purpose to [en tōi ekteinein] (as Knowling, Page, Wendt, Hackett). The latter most likely true. They ask for a visible sign or proof that God has heard this prayer for courage to be faithful even unto death.

4:31 The place was shaken [esaleuthē ho topos]. By an earthquake most likely as in 16:26, but none the less a token of God’s presence and power (Ps 114:7; Isa 2:19, 21; Heb 12:26f.). Were gathered together [ēsan sunēgmenoi]. Periphrastic past perfect passive of [sunagō]. They spake [elaloun]. Imperfect active indicative, began to speak, after being filled [eplēsthēsan], aorist passive indicative) with the Holy Spirit. Luke uses the very words of the prayer in verse 29 to describe their conduct.

4:32 Of one heart and soul [kardia kai psuchē mia]. It is not possible to make sharp distinction between heart and soul here (see Mr 12:30), only that there was harmony in thought and affection. But the English translation is curiously unlike the Greek original. “There was one heart and soul (nominative case, not genitive as the English has it) in the multitude [tou plēthous], subjective genitive) of those who believed.” Not one of them [oude heis]. More emphatic than [oudeis], “not even one.” Common [koina]. In the use of their property, not in the possession as Luke proceeds to explain. The word [koinos] is kin to [sun] (together with) = [xun] (Epic) and so [xunos=koinos]. See this word already in 2:44. The idea of unclean (Ac 10:15) is a later development from the original notion of common to all.

4:33 Gave their witness [apedidoun to marturion]. Imperfect active of [apodidōmi], old verb to give back, to pay back a debt (Lu 7:42), but a late omega form instead of the usual [apedidosan]. They kept on giving their witness with power after the answer to their prayer (verse 31). Of the resurrection [tēs anastaseōs]. It was on this issue that the Sadducees had arrested them (4:1-3).

4:34 That lacked [endeēs]. Literally, in need, old adjective, here only in the N.T. Were [hupērchon]. Imperfect active of [huparchō], to exist. Sold them and brought [pōlountes epheron]. Present active participle and imperfect active indicative. Selling they brought from time to time, as there was occasion by reason of need. Hence the wants were kept supplied. Laid them [etithoun]. Imperfect active again, repetition, of [tithēmi], late omega form for the usual [etithesan].

4:35 Distribution was made [diedideto]. Imperfect passive of [diadidōmi], late omega form for [diedidoto] (the stem vowel [o] displaced by [e]. Impersonal use of the verb here. According as any one had need [kathoti an tis chreian eichen]. Imperfect active of [echō] with [kathoti] and [an] with the notion of customary repetition in a comparative clause (Robertson, Grammar, p. 967).

4:36 Barnabas [Barnabas]. His name was Joseph (correct text, and not Jesus) and he is mentioned as one illustration of those in verse 34 who selling brought the money. The apostles gave him the nickname Barnabas by which later he was known because of this noble deed. This fact argues that all did not actually sell, but were ready to do so if needed. Possibly Joseph had a larger estate than some others also. The meaning of the nickname is given by Luke as “son of consolation or exhortation” [huios paraklēseōs]. Doubtless his gifts as a preacher lay along this same line. Rackham thinks that the apostles gave him this name when he was recognized as a prophet. In Ac 11:23 the very word [parekalei] (exhorted) is used of Barnabas up at Antioch. He is the type of preacher described by Paul in 1Co 14:3. Encouragement is the chief idea in [paraklēsis] though exhortation, comfort, consolation are used to render it (Ac 9:31; 13:15; 15:31). See also 16:9; 20:12. It is not necessary to think that the apostles coined the name Barnabas for Joseph which originally may have come from [Barnebous] (Deissmann, Bible Studies, pp. 308-10), son of Nebo, or even the Hebrew Bar Nebi (son of a prophet). But, whatever the origin, the popular use is given by Luke. He was even called apostle along with Paul (Ac 14:14) in the broad sense of that word.

4:37 Having a held [huparchontos autōi agrou]. Genitive absolute with present active participle of [huparchō] and dative of possession. Sold it and brought [pōlēsas ēnegken]. Aorist active participle of [pōleō] and second aorist active indicative of [pherō] because a single definite instance. So also with [ethēken] (laid), first aorist active.

Chapter 5

5:1 Sold [epōlēsen]. Aorist active indicative again, for a single case.

5:2 Kept back [enosphisato]. First aorist middle indicative of [nosphizō], old verb from [nosphi], afar, apart, and so to set apart, to separate for oneself, but only here, verse 3; Tit 2:10 in the N.T. His wife also being privy to it [suneiduiēs kai tēs gunaikos]. Genitive absolute with second perfect participle of [sunoida], to know together with one, “his wife also knowing it together with him.” Brought a certain part [enegkas meros ti]. Aorist active participle of [pherō], for a definite act. The praise of Joseph was too much for Ananias, but he was not willing to turn over all. He wanted praise for giving all and yet he took care of himself by keeping some. Thus he started the Ananias Club that gave a new meaning to his lovely name (God is gracious).

5:3 Filled [eplērōsen]. The very verb used of the filling by the Holy Spirit (4:31). Satan the adversary is the father of lies (Joh 8:44). He had entered into Judas (Lu 22:3; Joh 13:27) and now he has filled the heart of Ananias with a lie. To lie to the Holy Spirit [pseusasthai se to pneuma to hagion]. Infinitive (aorist middle) of purpose with accusative of general reference [se] and the accusative of the person (object) as often in Greek writers, though here only in the N.T. with this verb. Usual dative of the person in verse 4 [anthrōpois], men, [tōi theōi], God). The Holy Spirit had been given them to guide them into truth (Joh 15:13).

5:4 Whiles it remained [menon]. Present active participle of mend, unsold, Peter means. After it was sold [prathen]. First aorist passive of [pipraskō], to sell. How is that thou hast conceived [Ti hoti ethou]. Quid est quod. See Lu 2:49. See also Ac 5:9. Second aorist middle indicative second person singular of [tithēmi]. The devil filled his heart (verse 3), but all the same Ananias did it too and is wholly responsible.

5:5 Hearing [akouōn]. Present active participle of [akouō], while hearing. Fell down [pesōn]. Second aorist active participle of [piptō], fell all of a sudden while listening. Gave up the ghost [exepsuxen]. First aorist active indicative of [ekpsuchō], late verb in LXX and Hippocrates, to breathe out, to expire. In the N.T. only here, verse 10; 12:23. It is needless to blame Peter for the death of Ananias. He had brought the end upon himself. It was the judgment of God. Physically the nervous shock could have caused the collapse.

5:6 The young men [hoi neōteroi]. Literally the younger men (contrast with [hoi presbuteroi], the elder men). Same as [neaniskoi] in verse 10 and so no order in the young church. Perhaps these young men were acting as ushers or actual pallbearers. Wrapped him round [sunesteilan]. First aorist active indicative of [sustellō], old verb, to draw together, or contract (1Co 7:29), to roll together, to wrap with bandages, to enshroud as here. Nowhere else in the N.T. Frequent in medical writers. They may have used their own mantles. The time for burial was short in Jerusalem for sanitary reasons and to avoid ceremonial defilement.

5:7 And it was about the space of three hours after [egeneto de hōs hōrōn triōn diastēma]. Literally “Now there came an interval [diastēma], distance, space between) of about [hōs] three hours.” When [kai]. This use of [kai] after [egeneto] is characteristic of Luke’s style in the Gospel. Not knowing [mē eiduia]. Feminine singular of second perfect active participle of [oida]. [Mē] usual negative of the participle in the Koinē.

5:8 For so much [tosoutou]. Genitive of price. Perhaps Peter pointed to the pile of money at the feet of the apostles ( verse 2). The use of [ei] in direct questions appears in Luke (Lu 13:23; 22:49) as in the LXX like the Hebrew im and in Ac 1:6; 19:2, etc.

5:9 Ye have agreed together [sunephōnēthē humin]. First aorist passive indicative of [sumphōneō] (to voice together, symphony), impersonal with dative; It was agreed together by you (or for you). “Your souls were allured together respecting this deceit” (Vincent). To tempt the Spirit of the Lord [peirasai to pneuma kuriou]. Like “Thou shalt not tempt the Lord thy God.” It was close to the unpardonable sin which was attributing the manifest work of the Holy Spirit to Beelzebub. The feet [hoi podes]. Graphic picture by Peter as he heard the steps of the young men at the door.

5:10 Immediately [parachrēma]. Hence her death was regarded as supernatural like that of Ananias. By her husband [pros ton andra autēs]. Face to face to her husband.

5:11 Upon the whole church [eph’ holēn tēn ekklēsian]. Here [ekklēsia] for the first time in Acts of the believers in Jerusalem. Twice already in the Gospels, once of the whole body of believers or the Kingdom (Mt 16:18), the other of the local body (Mt 18:17). In Ac 7:38 it is used of the whole congregation of Israel while in 19:32 it is used of a public assembly in Ephesus. But already in Ac 8:3 it is applied to the church which Saul was persecuting in their homes when not assembled. So here the etymological meaning of “assembly” disappears for “the church” were now the scattered saints hiding in their separate homes. The whole body of believers in Jerusalem and all who heard of the fate of Ananias and Sapphira (beautiful, her name means) were in awe and dread. It was already a dangerous thing to be a follower of Christ unless one was willing to walk straight.

5:12 Were wrought [egineto]. Imperfect middle, wrought from time to time. With one accord [homothumadon]. As already in 1:14; 2:46; 4:24 and later 7:57; 8:6; 12:20; 15:25; 18:21; 19:29, old adverb and only in Acts in the N.T. Here “all” is added. In Solomon’s Porch again as in 3:11 which see.

5:13 Durst [etolma]. Imperfect active of [tolmaō], old verb, not to fear or shun through fear, boldly to take a stand. The fate of Ananias and Sapphira continued to hold many in check. Join [kollasthai]. Present middle infinitive of [kollaō], old verb to cleave to like glue as in Lu 15:15 which see. Seven times in Acts (9:26; 10:28; 17:34). The outsiders (the rest) preferred, many of them, to remain outside for the present, especially the rulers. Howbeit the people [all’—ho laos]. Probably individuals among the people, the populace as distinct from the rulers and hostile outsiders.

5:14 Were the more added [māllon prosetithento]. Rather [māllon] instead of decrease as one might expect. Imperfect passive indicative of [prostithēmi] common [mi] verb, kept on being added. Both of men and women [andrōn te kai gunaikōn]. The distinction between [andres] and [gunaikes] and to be considered in connection with [andres] in 4:4 which see.

5:15 Insomuch that [hōste]. With the present infinitive [ekpherein] and [tithenai], regular Greek idiom for result. Into the streets [eis tas plateias]. Supply [hodous] (ways), into the broad ways. On beds and couches [epi klinariōn kai krabattōn]. Little beds [klinaria] diminutive of [klinē] and camp beds or pallets (see on Mr 2:4, 9, 11). As Peter came by [erchomenou Petrou]. Genitive absolute with present middle participle. At the least his shadow might overshadow [kan hē skia episkiasei]. Future active indicative with [hina] (common with [hopōs] in ancient Greek) and [kan] (crasis for [kai ean] = even if), even if only the shadow. The word for shadow [skia], like our “sky”) is repeated in the verb and preserved in our “overshadow.” There was, of course, no virtue or power in Peter’s shadow. That was faith with superstition, of course, just as similar cases in the Gospels occur (Mt 9:20; Mr 6:56; Joh 9:5) and the use of Paul’s handkerchief (Ac 19:12). God honours even superstitious faith if it is real faith in him. Few people are wholly devoid of superstition.

5:16 Came together [sunērcheto]. Imperfect middle, kept on coming. Round about [perix]. Old adverb, strengthened form of [peri], only here in the N.T. Vexed [ochloumenous]. Present passive participle of [ochleō], to excite a mob [ochlos] against one, to trouble, annoy. Old word, only here in the N.T., though [enochleō] in Lu 6:18. Were healed every one [etherapeuonto hapantes]. Imperfect passive, were healed one at a time, repetition.

5:17 Which is the sect of the Sadducees [hē ousa hairesis tōn Saddoukaiōn]. Literally, “the existing sect of the Sadducees” or “the sect which is of the Sadducees,” [hē] being the article, not the relative. [Hairesis] means a choosing, from [haireomai], to take for oneself, to choose, then an opinion chosen or tenet (possibly 2Pe 2:1), then parties or factions (Gal 5:20; 1Co 11:19; possibly 2Pe 2:1). It is applied here to the Sadducees; to the Pharisees in Ac 15:5; 26:5; to the Christians in 24:5-14; 28:22. Already Luke has stated that the Sadducees started the persecution of Peter and John (Ac 4:1f.). Now it is extended to “the apostles” as a whole since Christianity has spread more rapidly in Jerusalem than before it began.

5:18 With jealousy [zēlou]. Genitive case. Old word from zeō, to boil, our zeal. In itself it means only warmth, ardour, zeal, but for a bad cause or from a bad motive, jealousy, envy, rivalry results (Ac 13:45). Common in the epistles. In public ward [en tērēsei dēmosiāi]. As in 4:3 only with [dēmosiāi] (public) added, in the public prison, perhaps not the “common” prison, but any prison is bad enough. In verse 19 it is called “the prison” [tēs phulakēs], the guardhouse.

5:20 And stand [kai stathentes]. First aorist passive participle (intransitive, ingressive aorist), take a stand. Bold and pictorial command. All the words of this life [panta ta rhēmata tēs zōēs tautēs]. Not just a Hebraism for “all these words of life.” Probably “this life” which the Sadducees deny and of which the angel is now speaking, this eternal life. (Joh 6:63,68; 1Co 15:19).

5:21 About daybreak [hupo ton orthron]. From [ornumi], to stir up, to arouse, so the dawn (Lu 24:1; Joh 8:2). Old word, but in the N.T. only these three passages. “Under the dawn” or “about dawn.” Sub lucem. The temple doors would be open for early worshippers and traffickers (Joh 2:14). Taught [edidaskon]. Imperfect active, began to teach. The council [to sunedrion]. The Sanhedrin. The senate [tēn gerousian]. From [gerōn], an old man, just as the Latin senatus is from senex, old. Like the [gerontes] in Homer and the Elder Statesmen in Japan. Apparently the senate of the people were also part of the Sanhedrin and the use of “and” [kai] is explanatory and adds this item in particular. Page thinks that this group of elders were not members of the Sanhedrin at all. To the prison house [eis to desmōtērion], another word for prison [tērēsis dēmosia] in verse 18, [hē phulakē] in verse 19). See also verses 22, 23, 25. This from [desmos], bond, and [tēreō], to keep, place where bound men are kept.

5:22 The officers [hoi hupēretai]. Under-rowers, literally (Mt 5:25). The servants or officers who executed the orders of the Sanhedrin. Shut [kekleismenon]. Perfect passive participle of [kleiō]. Shut tight. Standing at the doors [hestōtas epi tōn thurōn]. Graphic picture of the sentinels at the prison doors.

5:24 They were much perplexed [diēporoun]. Imperfect active of [diaporeō] old verb by Luke only in the N.T. See already on Ac 2:12. They continued puzzled. Whereunto this would grow [ti an genoito touto]. More exactly, As to what this would become. Second aorist middle optative of [ginomai] with [an], the conclusion of a condition of the fourth class (undetermined with less likelihood of determination), the unexpressed condition being “if the thing should be allowed to go on.” The indirect question simply retains the optative with [an] (Robertson, Grammar, pp. 1021, 1044). If they had only known how this grain of mustard seed would grow into the greatest tree on earth and how dwarfed the tree of Judaism would be beside it!

5:26 Brought [ēgen]. Imperfect active of [agō], was bringing (leading), slowly no doubt, and solemnly. But without violence [ou meta bias]. Literally, not with violence. For they feared [ephobounto gar]. Imperfect middle, still feared, kept on fearing. Lest they be stoned [mē lithasthōsin]. Negative purpose with [mē] (like [hina mē], probably with “not with violence,” though possible with “they feared.” They handled the apostles gently for fear of being stoned themselves by the people. First aorist passive subjunctive of [lithazō] (from [lithos], stone), old verb to pelt with stones (Ac 14:19; Joh 10:31-33).

5:27 They set them [estēsan]. First aorist active indicative (transitive) of [histēmi].

5:28 We straitly charged [Paraggeliāi parēggeilamen]. Like the Hebrew idiom (common in the LXX), though found in Greek, with charging (instrumental case) we charged (cf. same idiom in Lu 22:15). Somewhat like the cognate accusative. The command referred to occurs in Ac 4:17, 18 and the refusal of Peter and John in 4:20. To bring upon us [epagagein eph’ hēmās]. Note repetition of [epi]. Second aorist active infinitive of [epagō], old verb, but in the N.T. only here and 2Pe 2:1, 5. The Sanhedrin gladly took the blood of Christ on their heads and their children to Pilate (Mt 27:25). Paul tried to save the Jews (Ac 18:6; 22:20). “This man” [tou anthrōpou toutou]. Contemptuous slur and refusal to call the name of Jesus as in the Talmud later.

5:29 We must [dei]. Moral necessity left them no choice. They stood precisely where Peter and John were when before the Sanhedrin before (Ac 4:20). Obey [peitharchein]. Old verb from [peithomai] and [archē], to obey a ruler. Only by Luke and Paul in the N.T.

5:30 Ye slew [diecheirisasthe]. First aorist middle indicative of [diacheirizomai], old verb from [dia] and [cheir] (hand), to take in hand, manage, to lay hands on, manhandle, kill. In the N.T. only here and Ac 26:21. Hanging him upon a tree [kremasantes epi xulou]. First aorist active participle of [kremannumi] [kremannuō] seen already in Mt 18:6 and Lu 23:39). Peter refers to De 21:23 as Paul does in Ga 3:13, the curse pronounced on every one who “hangs upon a tree.”

5:31 Exalt [upsōsen] In contrast to their murder of Christ as in 2:23f. Peter repeats his charges with increased boldness. With his right hand [tēi dexiāi autou]. So instrumental case, or at his right hand (locative case), or even “to his right hand” (dative case) as in 2:33. Prince and Saviour [archēgon kai sōtēra]. See on 3:15. Clearly “Prince” here. To give [tou dounai]. Genitive of articular infinitive (second aorist active of [didōmi] of purpose.

5:32 We are witnesses [hēmeis esmen martures]. As in 2:32. Things [rhēmatōn]. Literally, sayings, but like the Hebrew dabhar for “word” it is here used for “things.” And so is the Holy Ghost [kai to pneuma to hagion]. The word for “is” [estin] is not in the Greek, but this is plainly the meaning. Peter claims the witness of the Holy Spirit to the raising of Jesus Christ, God’s Son, by the Father.

5:33 Were cut to the heart [dieprionto]. Imperfect passive of [diapriō] old verb [dia, priō], to saw in two [dia], to cut in two (to the heart). Here it is rage that cuts into their hearts, not conviction of sin as in Ac 2:37. Only here and Ac 7:54 (after Stephen’s speech) in the N.T. (cf. Simeon’s prophecy in Lu 2:35). Were minded [eboulonto]. Imperfect middle of [boulomai]. They were plotting and planning to kill [anelein], as in Ac 2:23; Lu 23:33 which see) then and there. The point in 4:7 was whether the apostles deserved stoning for curing the cripple by demoniacal power, but here it was disobedience to the command of the Sanhedrin which was not a capital offence. “They were on the point of committing a grave judicial blunder” (Furneaux).

5:34 Gamaliel [Gamaliēl]. The grandson of Hillel, teacher of Paul (Ac 22:3), later president of the Sanhedrin, and the first of the seven rabbis termed “Rabban.” It is held by some that he was one of the doctors who heard the Boy Jesus in the temple (Lu 2:47) and that he was a secret disciple like Joseph of Arimathea and Nicodemus, but there is no evidence of either position. Besides, he appears here as a loyal Pharisee and “a doctor of the law” [nomodidaskalos]. This word appears already in Lu 5:17 of the Pharisaic doctors bent on criticizing Jesus, which see. Paul uses it of Judaizing Christians (1Ti 1:7). Like other great rabbis he had a great saying: “Procure thyself a teacher, avoid being in doubt; and do not accustom thyself to give tithes by guess.” He was a man of judicial temper and not prone to go off at a tangent, though his brilliant young pupil Saul went to the limit about Stephen without any restraint on the part of Gamaliel so far as the record goes. Gamaliel champions the cause of the apostles as a Pharisee to score a point against the Sadducees. He acts as a theological opportunist, not as a disciple of Christ. He felt that a temporizing policy was best. There are difficulties in this speech of Gamaliel and it is not clear how Luke obtained the data for the address. It is, of course, possible that Saul was present and made notes of it for Luke afterwards. Had in honour of all the people [timios panti tōi laōi]. Ethical dative. [Timios] from [timē], old word meaning precious, dear. The men [tous anthrōpous]. Correct text as in verse 35, not “the apostles” as Textus Receptus.

5:35 Take heed [prosechete heautois]. Hold your mind [noun], unexpressed) for or on yourselves (dative case), the usual idiom.

5:36 Theudas [Theudas]. Luke represents Gamaliel here about A.D. 35 as speaking of a man who led a revolt before that of Judas the Galilean in connection with the enrolment under Quirinius (Cyrenius) in A.D. 6. But Josephus (Ant. XX. 5, 1) tells of a Theudas who led a similar insurrection in the reign of Claudius about A.D. 44 or 45. Josephus (Ant. XVIII. 1, 6; XX. 5, 2; War ii. 8, 1 and 17, 8) also describes Judas the Galilean or Gaulonite and places him about A.D. 6. It is not certain that Josephus and Luke (Gamaliel) refer to the same Theudas as the name is an abbreviation of Theodosus, a common name. “Josephus gives an account of four men named Simon who followed each other within forty years, and of three named Judas within ten years, who were all instigators of rebellion” (Hackett). If the same Theudas is meant, then either Josephus or Luke (Gamaliel) has the wrong historical order. In that case one will credit Luke or Josephus according to his estimate of the two as reliable historians. To be somebody [einai tina]. Indirect assertion with the infinitive and the accusative of general reference [heauton] and [tina], predicate accusative. [Tina] could be “anybody” or “somebody” according to context, clearly “somebody” of importance here. Joined themselves [proseklithē]. Correct text and not [prosekollēthē] (Textus Receptus). First aorist passive indicative of [prosklinō], old verb to lean towards, to incline towards. Here only in the N.T. Was slain [anēirethē]. First aorist passive of [anaireō] (cf. verse 33). Obeyed [epeithonto]. Imperfect middle, kept on obeying. Were dispersed [dieluthēsan]. First aorist passive indicative (effective aorist) of [dialuō], old verb to dissolve, to go to pieces. Here only in the N.T.

5:37 Of the enrolment [tēs apographēs]. Described by Josephus (Ant. XV. 1, 1). The same word used by Luke of the first enrolment started by Augustus B.C. 8 to 6 (Lu 2:2). See the discussion on Lu 2:2. This is the second enrolment in the fourteen year cycle carried on for centuries as shown by numerous dated papyri. Ramsay (The Bearing of Recent Discovery on the Trustworthiness of the N.T.) has produced proof from inscriptions that Quirinius was twice in Syria as Luke reports (Robertson, Luke the Historian in the Light of Research). Drew away [apestēse]. Causative sense of the first aorist active indicative of [aphistēmi], made people [laon], no need of “some of the”) to revolt (apostatize) with him. He also [kakeinos], crasis for [kai ekeinos]. That one, also. Were scattered abroad [dieskorpisthēsan]. First aorist (effective) passive indicative of [diaskorpizō], old verb to disperse. Used of sheep (Mr 14:27), of property (Lu 15:13). Aorist here after imperfect [epeithonto] as in verse 36.

5:38 Refrain from [apostēte apo]. Second aorist (ingressive) active imperative of [aphistēmi] of verse 37. Do ye stand off from these men. “Hands off” was the policy of Gamaliel. For if—be [hoti ean—ēi]. [Hoti] gives the reason for the advice. Gamaliel presents two alternatives in terms of two conditional clauses. The first one is stated as a condition of the third class, [ean] with the present subjunctive [ēi], undetermined with prospect of determination. Assuming that it is from men, “it will be overthrown” [kataluthēsetai], first future passive of [kataluō], to loosen down like a falling house) as was true of the following of Theudas and Judas the Galilean.

5:39 But if it is of God [ei de ek theou estin]. The second alternative is a condition of the first class, determined as fulfilled, [ei] with the present indicative. By the use of this idiom Gamaliel does put the case more strongly in favor of the apostles than against them. This condition assumes that the thing is so without affirming it to be true. On the basis of this alternative Gamaliel warns the Sanhedrin that they cannot “overthrow” [katalusai] these men for they in that case must “overthrow” God, lest haply ye be found [mē pote—hurethēte], negative purpose with first aorist passive subjunctive) even to be fighting against God [kai theomachoi], late adjective from [theos] and [machomai], in LXX and here only in the N.T.).

5:40 To him they agreed [epeisthēsan autōi]. First aorist passive indicative of [peithō], to persuade, the passive to be persuaded by, to listen to, to obey. Gamaliel’s shrewd advice scored as against the Sadducaic contention (verse 17). Not to speak [mē lalein]. The Sanhedrin repeated the prohibition of 4:18 which the apostles had steadily refused to obey. The Sanhedrin stood by their guns, but refused to shoot. It was a “draw” with Gamaliel as tactical victor over the Sadducees. Clearly now the disciples were set free because only the Sadducees had become enraged while the Pharisees held aloof.

5:41 They therefore [hoi men oun]. No answering [de]. They were counted worthy to suffer dishonour for the Name [katēxiōthēsan huper tou onomatos atimasthēnai]. First aorist passive indicative of [kataxioō], old verb to count worthy. Three times in N.T. (Lu 20:35; Ac 5:41; 2Th 1:5). First aorist passive infinitive of [atimazō], old verb to make one dishonoured [atimos]. Forms here an oxymoron [oxus], sharp, [moros], foolish) pointedly foolish saying “which is witty or impressive through sheer contradiction or paradox as laborious idleness, sublime indifference” (Vincent). The apostles felt honoured by dishonour. Note the same use of “the Name” as in Jas 2:7; 3Jo 1:7. With the Jews this absolute use of “the Name” meant Jehovah. The Christians now apply it to Jesus.

5:42 Every day [pāsan hēmeran]. Accusative of extent of time, all through every day. In the temple and at home [en tōi hierōi kai kat’ oikon]. This was a distinct triumph to go back to the temple where they had been arrested (verse 25) and at home or from house to house, as it probably means (cf. 2:46). It was a great day for the disciples in Jerusalem. They ceased not [ouk epauonto]. Imperfect middle. They kept it up. Jesus as the Christ [ton Christon Iēsoun]. Jesus is the direct object of the participles [didaskontes] (teaching) and [euaggelizomenoi] (preaching or evangelizing) while “the Christ” [ton Christon] is the predicate accusative. These words give the substance of the early apostolic preaching as these opening chapters of Acts show, that Jesus of Nazareth is the Messiah of promise. Gamaliel had opened the prison doors for them and they took full advantage of the opportunity that now was theirs.

Chapter 6

6:1 When the number of the disciples was multiplying [plēthunontōn tōn mathētōn]. Genitive absolute of [plēthunō], old verb from [plēthos], fulness, to increase. The new freedom from the intercession of Gamaliel was bearing rich fruit. A murmuring of the Grecian Jews [goggusmos tōn Hellēnistōn]. Late onomatopoetic word (LXX) from the late verb [gogguzō], to mutter, to murmur. The substantive occurs also in Joh 7:12; Php 2:14; 1Pe 4:9. It is the secret grumblings that buzz away till they are heard. These “Grecian Jews” or Hellenists are members of the church in Jerusalem who are Jews from outside of Palestine like Barnabas from Cyprus. These Hellenists had points of contact with the Gentile world without having gone over to the habits of the Gentiles, the Jews of the Western Dispersion. They spoke Greek. Against the Hebrews [pros tous Ebraious]. The Jewish Christians from Jerusalem and Palestine. The Aramaean Jews of the Eastern Dispersion are usually classed with the Hebrew (speaking Aramaic) as distinct from the Grecian Jews or Hellenists. Were neglected [paretheōrounto]. Imperfect passive of [paratheōreō], old verb, to examine things placed beside [para] each other, to look beyond [para] also), to overlook, to neglect. Here only in the N.T. These widows may receive daily [kathēmerinēi], late adjective from [kath’ hēmeran], only here in the N.T.) help from the common fund provided for all who need it (Ac 4:32-37). The temple funds for widows were probably not available for those who have now become Christians. Though they were all Christians here concerned, yet the same line of cleavage existed as among the other Jews (Hebrew or Aramaean Jews and Hellenists). It is not here said that the murmuring arose among the widows, but because of them. Women and money occasion the first serious disturbance in the church life. There was evident sensitiveness that called for wisdom.

6:2 The multitude [to plēthos]. The whole church, not just the 120. Fit [areston]. Pleasing, verbal adjective from [areskō], to please, old word, but in the N.T. only here and Ac 12:3; Joh 8:29; 1Jo 3:22. Non placet. Should forsake [kataleipsantas]. Late first aorist active participle for usual second aorist [katalipontas] from [kataleipō], to leave behind. Serve tables [diakonein trapezais]. Present active infinitive of [diakoneō] from [diakonos] [dia] and [konis], dust), to raise a dust in a hurry, to serve, to minister either at table (Joh 12:20), or other service (Joh 12:25f.), to serve as deacon (1Ti 3:10, 13). “Tables” here hardly means money-tables as in Joh 2:15, but rather the tables used in the common daily distribution of the food (possibly including the love-feasts, Ac 2:43-47). This word is the same root as [diakonia] (ministration) in verse 1 and [diakonos] (deacon) in Php 1:1; 1Ti 3:8-13. It is more frequently used in the N.T. of ministers (preachers) than of deacons, but it is quite possible, even probable, that the office of deacon as separate from bishop or elder grew out of this incident in Ac 6:1-7. Furneaux is clear that these “seven” are not to be identified with the later “deacons” but why he does not make clear.

6:3 Of good report [marturoumenous]. Present passive participle of [martureō], to bear witness to. Men with a good reputation as well as with spiritual gifts (the Holy Spirit and wisdom). We may appoint [katastēsomen]. Future active indicative of [kathistēmi], we shall appoint. The action of the apostles follows the choice by the church, but it is promised as a certainty, not as a possibility. The Textus Receptus has a first aorist active subjunctive here [katastēsōmen].

6:4 But we [hemeis de]. In contrast to the work given the seven. The ministry of the word [tēi diakoniāi tou logou]. The same word [diakoniāi] employed in verse 1, but here about preaching as the special ministry with which the apostles were concerned. For “continue steadfastly” [proskarterēsomen] see on 2:42.

6:5 Pleased [ēresen]. Aorist active indicative of [areskō] like Latin placuit when a vote was taken. The use of [enōpion] before “the whole multitude” is like the LXX. They chose [exelexanto]. First aorist middle indicative of [eklegō], to pick out for oneself. Each one of the seven has a Greek name and was undoubtedly a Hellenist, not an Aramaean Jew. Consummate wisdom is here displayed for the murmuring had come from the Hellenists, seven of whom were chosen to take proper care of the widows of Hellenists. This trouble was settled to stay settled so far as we know. Nothing is here told of any of the seven except Stephen who is “a man full of faith and the Holy Spirit” and Nicolas “a proselyte of Antioch” (who was not then born a Jew, but had come to the Jews from the Greek world).

6:6 They laid their hands on them [epethēkan autois tas cheiras]. First aorist active indicative of [epitithēmi]. Probably by the apostles who ratified the choice (verse 3). The laying on of hands “was a symbol of the impartation of the gifts and graces which they needed to qualify them for the office. It was of the nature of a prayer that God would bestow the necessary gifts, rather than a pledge that they were actually conferred” (Hackett).

6:7 Increased [ēuxanen]. Imperfect active, kept on growing all the more because the apostles were now relieved from the daily ministration of the food. Multiplied [eplēthuneto]. Imperfect passive. The two imperfects kept pace with each other. Of the priests [tōn hierōn]. Who were usually Sadducees. It was a sad day for Annas and Caiaphas and all the sect of the Sadducees (5:17). Were obedient to [hupēkouon]. Imperfect active of [hupakouō], repetition, one after another. The faith [tēi pistei]. Here meaning the gospel, the faith system as in Ro 1:5; Ga 1:23; Jude 1:3, etc. Here the word means more than individual trust in Christ.

6:8 Wrought [epoiei]. Imperfect active, repeatedly wrought. Evidently a man like Stephen would not confine his “ministry” to “serving tables.” He was called in verse 5 “full of faith and the Holy Spirit.” Here he is termed “full of grace (so the best MSS., not faith) and power.” The four words give a picture of remarkable attractiveness. The grace of God gave him the power and so “he kept on doing great wonders and signs among the people.” He was a sudden whirlwind of power in the very realm of Peter and John and the rest.

6:9 The synagogue of the Libertines [ek tēs sunagōgēs tēs legomenēs Libertinōn]. The Libertines (Latin libertinus, a freedman or the son of a freedman) were Jews, once slaves of Rome (perhaps descendants of the Jews taken to Rome as captives by Pompey), now set free and settled in Jerusalem and numerous enough to have a synagogue of their own. Schuerer calls a Talmudic myth the statement that there were 480 synagogues in Jerusalem. There were many, no doubt, but how many no one knows. These places of worship and study were in all the cities of the later times where there were Jews enough to maintain one. Apparently Luke here speaks of five such synagogues in Jerusalem (that of the Libertines, of the Cyrenians, of the Alexandrians, of Cilicia, and of Asia). There probably were enough Hellenists in Jerusalem to have five such synagogues. But the language of Luke is not clear on this point. He may make only two groups instead of five since he uses the article [tōn] twice (once before [Libertinōn kai Kurēnaiōn kai Alexandreōn], again before [apo Kilikias kai Asias]. He also changes from the genitive plural to [apo] before Cilicia and Asia. But, leaving the number of the synagogues unsettled whether five or two, it is certain that in each one where Stephen appeared as a Hellenist preaching Jesus as the Messiah he met opposition. Certain of them “arose” [anestēsan] “stood up” after they had stood all that they could from Stephen, “disputing with Stephen” [sunzētountes tōi Stephanōi]. Present active participle of [sunzēteō], to question together as the two on the way to Emmaus did (Lu 24:15). Such interruptions were common with Jews. They give a skilled speaker great opportunity for reply if he is quick in repartee. Evidently Stephen was fully equipped for the emergency. One of their synagogues had men from Cilicia in it, making it practically certain that young Saul of Tarsus, the brilliant student of Gamaliel, was present and tried his wits with Stephen. His ignominious defeat may be one explanation of his zest in the stoning of Stephen (Ac 8:1).

6:10 They were not able to withstand [ouk ischuon antistēnai]. Imperfect active of [ischuō], to have strength, and ingressive second aorist active (intransitive) infinitive of [anthistēmi]. They continued unable (without strength enough) to take a stand against. Stephen knocked them down, Saul included, as fast as they got up. Stephen was like a battery charged and in action. The wisdom and spirit [tēi sophiāi kai pneumati]. Dative case. They stood up against Stephen’s wisdom and the Holy Spirit “by whom he spoke” [hōi elalei]. Instrumental case and the relative agrees with “Spirit.” He kept on speaking so [elalei], imperfect active). It was a desperate situation.

6:11 Then they suborned men [tote hupebalon andras]. Second aorist active indicative of [hupoballō], old verb, but here only in the N.T., to put under like a carpet, to bring men under one’s control by suggestion or by money. One recalls the plight of Caiaphas in the trial of Jesus when he sought false witnesses. Subornaverunt. They put these men forward in an underhand way for fraud. Blasphemous words against Moses and God [blasphēma eis Mōusēn kai ton theon]. The punishment for blasphemy was stoning to death. See Mt 12:31 for discussion of the word [blasphēmia, blasphēmeō, blasphēmos], all in the N.T. from [blaptō], to harm, and [phēmē], speech, harmful speech, or [blax], stupid, and [phēmē]. But the charge against Stephen was untrue. Please note that Moses is here placed before God and practically on a par with God in the matter of blasphemy. The purpose of this charge is to stir the prejudices of the people in the matter of Jewish rights and privileges. It is the Pharisees who are conducting this attack on Stephen while the Sadducees had led them against Peter and John. The position of Stephen is critical in the extreme for the Sadducees will not help him as Gamaliel did the apostles.

6:12 They stirred up the people [sunekinēsan ton laon]. They shook the people together like an earthquake. First aorist active indicative of [sunkineō], to throw into commotion. Old verb, but here only in the N.T. The elders and the scribes (Pharisees) are reached, but no word about the Sadducees. This is the first record of the hostility of the masses against the disciples (Vincent). Came upon him [epistantes]. Second aorist (ingressive) active participle of [ephistēmi]. Rushed at him. Seized [sunērpasan]. Effective aorist active of [sunarpazō] as if they caught him after pursuit.

6:13 False witnesses [marturas pseudeis]. Just as Caiaphas did with Jesus. Ceaseth not [ou pauetai]. Wild charge just like a false witness that Stephen talks in the synagogues against the law and the holy temple.

6:14 We have heard him say [akēkoamen autou legontos]. The only direct testimony and evidently wrong. Curiously like the charge brought against Jesus before Caiaphas that he would destroy the temple and build it again in three days. Undoubtedly Stephen had said something about Christianity before as meant for others besides Jews. He had caught the spirit of Jesus about worship as shown to the woman at Sychar in Joh 4 that God is spirit and to be worshipped by men anywhere and everywhere without having to come to the temple in Jerusalem. It was inflammable material surely and it was easy to misrepresent and hard to clear up. This Jesus of Nazareth [Iēsous ho Nazōraios houtos]. With contempt.

6:15 As if the face of an angel [hōsei prosōpon aggelou]. Even his enemies saw that, wicked as they were. See Ex 34:30 for the face of Moses when he came down from Sinai (2Co 3:7). Page quotes Tennyson: “God’s glory smote him on the face.” Where were Peter and John at this crisis? Apparently Stephen stands alone before the Sanhedrin as Jesus did. But he was not alone for he saw Jesus standing at the right hand of God (Ac 7:56). There was little that Peter and John could have done if they had been present. Gamaliel did not interpose this time for the Pharisees were behind the charges against Stephen, false though they were as Gamaliel could have found out.

Chapter 7

7:1 Are these things so? [ei tauta houtōs echei]. On this use of [ei] in a direct question see on 1:6. Literally “Do these things hold thus?” A formal question by the high priest like our “Do you plead guilty, or not guilty?” (Furneaux). The abrupt question of the high priest would serve to break the evident spell of the angelic look on Stephen’s face. Two charges had been made against Stephen (1) speaking against the holy temple, (2) changing the customs which Moses had delivered. Stephen could not give a yes or no answer to these two charges. There was an element of truth in each of them and a large amount of error all mixed together. So he undertakes to explain his real position by the historical method, that is to say, by a rapid survey of God’s dealing with the people of Israel and the Gentiles. It is the same method adopted by Paul in Pisidian Antioch (Ac 13:16ff.) after he had become the successor of Stephen in his interpretation of the universal mission of Christianity. If one is disposed to say that Luke made up this speech to suit Stephen’s predicament, he has to explain how the style is less Lukan than the narrative portions of Acts with knowledge of Jewish traditions that a Greek would not be likely to know. Precisely how Luke obtained the data for the speech we do not know, but Saul heard it and Philip, one of the seven, almost certainly. Both could have given Luke help about it. It is even possible that some one took notes of this important address. We are to remember also that the speech was interrupted at the end and may not include all that Stephen meant to say. But enough is given to give us a good idea of how Stephen met the first charge “by showing that the worship of God is not confined to Jerusalem or the Jewish temple” (Page). Then he answers the second charge by proving that God had many dealings with their fathers before Moses came and that Moses foretold the coming of the Messiah who is now known to be Jesus. It is at this point (verse 51) that Stephen becomes passionate and so powerful that the wolves in the Sanhedrin lose all self-control. It is a great and masterful exposition of the worldwide mission of the gospel of Christ in full harmony with the Great Commission of Christ. The apostles had been so busy answering the Sadducees concerning the Resurrection of Christ and maintaining their freedom to teach and preach that they had not pushed the world-wide propaganda of the gospel as Jesus had commanded after they had received the Promise of the Father. But Stephen had proclaimed the same message of Christ and was now facing the same fate. Peter’s mind had been enlightened by the Holy Spirit so that he could rightly interpret Joel and David in the light of Pentecost. “So Stephen read the history of the Old Testament with new eyes in the light of the life and death of Jesus” (Furneaux).

7:2 Brethren and fathers [andres adelphoi kai pateres]. The spectators (brethren) and members of the Sanhedrin (fathers) as Paul in Ac 22:1. Hearken [akousate]. First aorist (ingressive) active imperative, Give me your attention now. The God of glory [Ho theos tēs doxēs]. The God characterized by glory (genitive case, genus or kind) as seen in the Shekinah, the visible radiance of God. Jesus is also called “the Glory” = the Shekinah in Jas 2:1. Cf. Ex 25:22; 40:34; Le 9:6; Heb 9:5. By these words Stephen refutes the charge of blasphemy against God in Ac 6:11. Appeared [ōphthē]. First aorist passive indicative of [horaō]. See on Lu 23:43. Before there was temple or tabernacle and away over in Mesopotamia (Ur of the Chaldees, Ge 11:31), even before [prin ē] with the infinitive) he dwelt in Haran [Charran], or Carrae not far from Edessa, where Crassus met death after his defeat by the Parthians B.C. 53).

7:3 Which I shall shew thee [hēn an soi deixō]. Indefinite relative clause with [an] and the aorist active subjunctive (same form in first person singular as the future active indicative). Abraham followed on as God led him.

7:4 When his father was dead [meta to apothanein auton]. [Meta] with the accusative of the articular infinitive and the accusative of general reference [auton], regular Greek idiom. In Ge 11:32 it is stated that Terah died at Haran at the age of 205. There are various explanations of the discrepancy, but no one that seems certain. It is possible (Hackett, Felten) that Abraham is mentioned first in Ge 11:26 because he became the most prominent and was really younger than Haran his brother who died before the first migration who was really sixty years older than Abraham. According to this view Terah was 130 years old at the birth of Abraham, leaving Abraham 75 at the death of Terah (205). Wherein ye now dwell [eis hēn humeis nun katoikeite]. Note [eis] in the sense of [en] as often. Note also emphatic use of [humeis] (ye) and now [nun].

7:5 Not so much as to set his foot on [oude bēma podos]. From De 2:5. Old word from [bainō], to go, to step. “Stepping of a foot,” only instance of this original meaning in the N.T. From this it comes to mean a platform reached by steps, official seat of a judge (Mt 27:19). The field purchased by Abraham (Ge 23:9-17) was not a gift from God. Promised [epēggeilato]. First aorist middle indicative of [epaggellō], common verb. See Ge 12:7; 17:8; 48:4 for this promise. So God appeared again to Abraham in a strange land. In possession [eis kataschesin]. Late word, in LXX, and in N.T. only here and verse 45. From [katechō], to hold back, then to hold fast (or down), to possess. It was fulfilled in the descendants of Abraham. When as yet he had no child [ouk ontos autōi teknou]. Genitive absolute with negative [ouk] rather than [mē] to emphasize actual absence of a child. He had only the promise of God about the land and the child.

7:6 On this wise [houtōs]. A free quotation from Ge 15:13. Should sojourn [estai paroikon]. Shall be a sojourner, [Paroikos] [para], beside, [oikos], home), one dwelling near one’s home, but not of it, so a stranger, foreigner, old word, often in LXX, temporary residence without full rights of citizenship (7:29; 13:17), and descriptive of Christians (Eph 2:19; 1Pe 1:17; 2:11). In a strange land [en gēi allotriāi]. In a land not one’s own, that belongs to another, alien as in Mt 17:25f., which see. Four hundred years [etē tetrakosia]. Accusative of duration of time. As in Ge 15:13, but a round number as in Ex 12:40 the time is 430 years. But in Ga 3:17 Paul, following the LXX in Ex 12:40, takes the 430 years to cover the period in Canaan and the stay in Egypt, cutting the sojourn in Egypt to about half. Josephus gives it both ways. Hackett suggests two solutions, one that there were two ways of reckoning the period among the Jews with no way of settling it, the other that by the 430 years in Egypt the writers meant to include Canaan also as merely the preliminary to the period in Egypt.

7:7 Will I judge [krinō egō]. Future (accent on [ō] active indicative of [krinō] and [egō] (I) expressed is emphatic. In this place [en tōi topōi toutōi]. Quoted from Ex 3:12 and referring to Sinai or Horeb, but Stephen applies it to the Promised Land.

7:8 The covenant of circumcision [diathēkēn peritomēs]. A covenant marked by (genitive) circumcision (no article) of which circumcision is the sign (Ro 4:11) as set forth in Ge 17:9-14. In the ancient Greek [diathēkē] was usually will (Latin, testamentum) and [sunthēkē] was used for covenant [sun], together, rather than [dia], between). But the LXX and the N.T. use [diathēkē] for covenant (will in Heb 9:15f.) as Lightfoot on Ga 3:16 says: “The LXX translation and New Testament writers probably preferred [diathēkē] as better expressing the free grace of God than [sunthēkē].” And so [kai houtōs]. After the covenant was made and as a sign and seal of it.

7:9 Moved with jealousy [zēlōsantes]. First aorist active participle of [zēloō], old verb from [zēlos] (Ac 5:17), to burn or boil with zeal, and then with envy as here (17:5, etc.) and Ge 37:11.

7:10 Delivered him out [exeilato auton ek]. First aorist middle indicative of [exaireō], old verb to take out, snatch out. Note repetition of [ek]. Pharaoh King of Egypt [Pharaō basileōs Aiguptou]. Pharaoh is not a name, but a title, the Egyptian perāā meaning great house.

7:11 Found no sustenance [ouch hēuriskon chortasmata]. Imperfect active, kept on not finding. Chortasmata is from chortazō, originally to feed with grass [chortos] or herbs. Old word, but only here in the N.T. and includes food for both men and animals. In Ge 24:25, 32 it is fodder for the cattle, a first necessity for owners of herds of cattle.

7:12 That there was corn [onta sitia]. Participle (present active of [eimi] in indirect discourse, after [akousas], “heard of corn being in Egypt.” [Sitia] is diminutive of [sitos] and means grain (wheat, barley, not our maize or Indian corn), old word also for provisions, victuals, here only in the N.T. The first time [prōton]. While Jacob himself remained in Canaan before he went down to Egypt and died there (verse 15f.).

7:13 At the second time [en tōi deuterōi]. This expression only here in the N.T. This second visit is recorded in Ge 45:1ff. Became manifest [phaneron egeneto]. In Ge 41:12 the fact that Joseph was a Hebrew had been incidentally mentioned to Pharaoh, but now it was made clear to him.

7:14 Three-score and fifteen souls [en psuchais hebdomēkonta pente]. Stephen follows the LXX which counts some grandchildren of Joseph and so makes it 75 whereas Ge 46:26 has 66 and then the next verse makes it 70 including Jacob and Joseph with his two sons. The use of [en] means “consisting in.”

7:16 They were carried over unto Shechem [metetethēsan eis Suchem]. First aorist passive of [metatithēmi], only here in the N.T. in this sense of changing places. Jacob was buried in the cave of Machpelah (Ge 50:13). The O.T. does not say where the sons of Jacob were buried save that Joseph was buried in Shechem (Jos 24:32). Possibly only “our fathers” without Jacob is the subject of “were carried.” Which Abraham bought [hōi ōnēsato Abraam]. Hackett is sure that our present text is wrong. Hort notes some sixty “primitive errors” in the critical text of the N.T. It is possible that this is also one. If “Jacob” is substituted for “Abraham,” the matter is cleared up. “It is quite as likely, judging a priori, that the word producing the error escaped from some early copyist as that so glaring an error was committed by Stephen” (Hackett). At any rate Abraham bought a burying-place, the cave of Machpelah, from Ephron the Hittite at Hebron (Ge 23:16), while Jacob bought a field from the sons of Hamor at Shechem (Ge 33:19; Jos 24:32). Abraham had built an altar at Shechem when he entered Canaan (Ge 12:6f.). It is possible, of course, that Abraham also bought the ground on which the altar stood. In Shechem [en Suchem]. This is the reading of Aleph B C instead of the Textus Receptus [tou Suchem] which makes it “Hamar the father of Sichem.” “In Shechem” is the true reading.

7:17 Drew nigh [ēggizen]. Imperfect active, was drawing nigh.

7:18 Another king [basileus heteros]. A different kind of king also, probably a king of the new dynasty after the shepherd kings had been expelled from Egypt. Who knew not Joseph [hos ouk ēidei ton Iōsēph]. Second past perfect of [oida] used like an imperfect. Joseph’s history and services meant nothing to the new king. “The previous dynasty had been that of the Hyksos: the new king was Ahmes who drove out the Hyksos” (Knobel).

7:19 Dealt subtilly [katasophisamenos]. First aorist middle participle of [katasophizomai], late compound [kata] and [sophizō], old verb, to make wise, to become wise, then to play the sophist), perfective use of [kata]. In the LXX, but here only in the N.T. To use fraud, craft, deceit. That they should cast out their babes [tou poiein ta brephē ektheta]. [Tou poiein] (genitive of the articular present infinitive) can be either design or result. The Revised Version here takes it as purpose while the Authorized as result. In either case Pharaoh required the Israelites to expose their children to death, a possible practice done voluntarily in heathen China and by heathen in so-called Christian lands. But the Israelites fought against such an iniquity. The word [ektheta] (exposed, cast out) is a verbal adjective from [ektithēmi]. It is an old word, but here only in the N.T. and not in the LXX. To the end they might not live [eis to mē zōogoneisthai]. Purpose with [eis] and the articular infinitive (present middle). This compound verb is from [zōogonos] (from [zōos], alive, and [genō], to bear) and is used by late writers and the LXX. It is three times in the N.T. (here, Lu 17:33; 1Ti 6:13) in the sense to preserve alive.

7:20 Exceeding fair [asteios tōi theōi]. Ethical dative, fair to God (as God looked at him). [Asteios] is from [astu], city, and so means “of the city,” with city manners and polish. Old word, only twice in the N.T. (here and Heb 11:23) and both times about Moses and taken from Ex 2:2. He was nourished [anetraphē]. Second aorist passive indicative of [anatrephō]. He was brought up at home for three months in defiance of the new Pharaoh.

7:21 When he was cast out [ektethentos autou]. Genitive absolute with first aorist passive participle of [ektithēmi]. Took up [aneilato]. Second aorist middle indicative (with first aorist vowel [a] instead of [e] as often in the Koinē) of [anaireō], common in the N.T. in the sense of take up and make away with, to kill as in verse 28, but here only in the N.T. in the original sense of taking up from the ground and with the middle voice (for oneself). Quoted here from Ex 2:5. The word was used of old for picking up exposed children as here. Vincent quotes Aristophanes (Clouds, 531): “I exposed (the child), and some other women, having taken it, adopted [aneileto] it.” Vulgate has sustulit. “Adopted” is the idea here. “After the birth of a child the father took it up to his bosom, if he meant to rear it; otherwise it was doomed to perish” (Hackett). Nourished him for her own son [anethrepsato auton heautēi eis huion]. Literally, “she nursed him up for herself [heautēi] besides middle voice) as a son.” This use of [eis] = as occurs in the old Greek, but is very common in the LXX as a translation of the Hebrew le. The tradition is that she designed Moses for the throne as the Pharaoh had no son (Josephus, Ant. ii. 9, 7).

7:22 Was instructed [epaideuthē]. First aorist passive indicative of [paideuō], to train a child [pais], the usual idea in ancient Greek as here. The notion of chastisement (Heb 12:6) is also in the old Greek and especially in the LXX and the N.T. Here with instrumental case [pasēi sophiāi] or the locative. The accusative would usually be retained after this verb. The priestly caste in Egypt was noted for their knowledge of science, astronomy, medicine, and mathematics. This reputation was proverbial (1Ki 4:30). Modern discoveries have thrown much light on the ancient civilization of Egypt. Moses, like Paul, was a man of the schools. Mighty in his words and works [dunatos en logois kai ergois autou]. The same phrase used of Jesus in Lu 24:19. The adjective [dunatos] is employed of Apollos as an interpreter of the Scriptures (Ac 18:24). Moses did not have the rhetorical skill or eloquence of Aaron (Ex 4:10), but his words like his deeds carried weight and power.

7:23 When he was well-nigh forty years old [Hōs eplērouto autōi tessarakontaetēs chronos]. A rather awkward Greek idiom for the English: “When a forty year old time (same idiom in Ac 13:18 and only twice in the N.T.) was being fulfilled [eplērouto], imperfect passive) for him (dative case).” The life of Moses is divided into three periods of forty years each (in Egypt 40 years, in Midian 40, governed Israel 40, 120 when he died, De 34:7). It came into his heart [anebē epi tēn kardian autou]. Second aorist active indicative of [anabainō], common verb. Came up as if from the lower deeps of his nature. This Hebrew image occurs in Jer 3:16; Isa 65:17; 1Co 2:9. To visit [episkepsasthai]. First aorist middle infinitive of [episkeptomai], old verb to go to see for oneself, with his own eyes, to help if possible. Used of God visiting his people (Lu 7:16). Our “visit” is from Latin video, to see, visito, to go to see. During the Welsh mining troubles the Prince of Wales made a sympathetic visit to see for himself the actual condition of the coal miners. Moses desired to know first hand how his kinsmen were faring.

7:24 Suffer wrong [adikoumenon]. Present passive participle of [adikēo]. By blows (Ex 2:11). Avenged [epoiēsen ekdikēsin]. First aorist active indicative of [poieō]. This idiom occurs in Lu 18:7 with [ekdikēsin] (this from [ekdikeō] and that from [ekdikos] without right or law [dikē] and then exacting law of right out of [ek] one, exacting vengeance). Him that was oppressed [tōi kataponoumenōi]. Present passive articular participle in the dative case of [kataponeo], to tire down with toil, to treat roughly, common in late Greek, in the N.T. only here and 2Pe 2:7 (sore distressed). The man was on the point of being overcome. Smiting [pataxas]. First aorist active participle of [patassō], in the old Greek the beat of the heart, only in the LXX and N.T. to smite a deadly blow as here like [plēssō].

7:25 He supposed [enomizen]. Imperfect active of [nomizō]. He was supposing, Stephen explains, when he smote the Egyptian. That his brethren understood [sunienai tous adelphous]. Present active infinitive of [suniēmi], to send (put) together, to grasp, to comprehend, in indirect discourse with the accusative of general reference. By his hand was giving them deliverance [dia cheiros autou didōsin sotērian autois]. Picturesque use of “hand” as in 2:23, present active indicative of [didōmi] retained in indirect discourse after imperfect [enomizen]. But they understood not [hoi de ou sunēkan]. Page notes “the rhetorical power of these words” from Stephen. [Sunēkan] (first aorist indicative, [k] aorist) refers to [sunienai] just before.

7:26 The day following [tēi epiousēi hēmerāi]. Locative case, “on the following day” (from [epeimi], to come upon, to approach, present active participle [epiōn -ousa, -on]. Common phrase in old Greek both with [hēmera] (day) as here and without as 16:11. Only in Acts in the N.T. Appeared [ōphthē]. First aorist passive indicative of [horaō] not with idea that only a vision but rather that it was sudden or unexpected. As they strove [machomenois]. Present middle participle of [machomai], actually fighting. Would have set them at one again [sunēllassen autous eis eirēnen]. Better, he tried to reconcile them (or change them into peace). It is the conative imperfect active as in Mt 3:14 of [sunallassō], only here in the N.T. though common in the old Greek. Vulgate has reconciliabat. The usual word in the N.T. for reconcile is [katallassō]. Do ye wrong one to another [adikeite allēlous]. The same word used in verse 24 of the wrong done one of the Hebrews by the Egyptian, but here both are “brethren.”

7:27 Thrust him away [apōsato auton]. First aorist middle indicative (Koinē for Attic [apeōsato] of [apōtheō], to push away from oneself in middle voice as here, common in old Greek. Again in verse 39; 13:46; Ro 11:1; 1Ti 1:19. It is always the man who is doing the wrong who is hard to reconcile.

7:28 Wouldest thou kill me? [mē anelein me su theleis]. Expecting the answer no, but a thrust direct at Moses, Do you wish to kill me (note [me su] right together, me thou). See Ex 2:14 quoted by Stephen.

7:29 Sojourner [paroikos]. Temporary dweller (cf. Abraham in verse 6) in Midian though for forty years.

7:30 Sentence begins with genitive absolute again. In a flame of fire in a bush [en phlogi puros batou]. Horeb in Ex 3:1; but Sinai and Horeb were “probably peaks of one mountain range” (Page), Horeb “the mountain of the dried-up ground,” Sinai “the mountain of the thorns.” Literally, “in the flame of fire of a bush” (two genitives, [puros] and [batou] dependent on [phlogi], flame). Descriptive genitives as in 9:15; 2Th 1:8. [Batos] (bush) is the wild acacia (mimosa nilotica). In Ex 3:20 it is Jehovah who speaks. Hence “angel” here with Stephen is understood to be the Angel of the Presence, the Eternal Logos of the Father, the Angel of Jehovah.

7:31 The sight [to horama]. Used of visions in the N.T. as in Mt 17:9. As he drew near [proserchomenou autou]. Genitive absolute with present middle participle of [proserchomai]. A voice of the Lord [phōnē kuriou]. Here the angel of Jehovah of verse 30 is termed Jehovah himself. Jesus makes powerful use of these words in his reply to the Sadducees in defence of the doctrine of the resurrection and the future life (Mr 12:26; Mt 22:32; Lu 20:37f.) that God here describes himself as the God of the living. Trembled [entromos genomenos]. Literally, becoming tremulous or terrified. The adjective [entromos] [en, tromos] from [tremō], to tremble, to quake) occurs in Plutarch and the LXX. In the N.T. only here and Ac 16:29. Durst not [ouk etolma]. Imperfect active, was not daring, negative conative imperfect.

7:33 Holy ground [gē hagia]. The priests were barefooted when they ministered in the temple. Moslems enter their mosques barefooted today. Cf. Jos 5:15. Sandal [hupodēma], bound under) is here “a distributive singular” (Hackett). Even the ground near the bush was “holy,” a fine example for Stephen’s argument.

7:34 I have surely seen [idōn eidon]. Imitation of the Hebrew infinitive absolute, (Ex 3:7) “Seeing I saw” (cf. Heb 6:14). The affliction [tēn kakōsin]. From [kakoō], to treat evilly (from [kakos], evil). Old word, here only in the N.T. and from Ex 3:7. Groaning [stenagmou]. Old word from [stenazō], to sigh, to groan. In the N.T. only here and Ro 8:26. Root [sten] in our word stentorian. I am come down [katebēn]. Second aorist active indicative of [katabainō], I came down. To deliver [exelesthai]. Second aorist middle infinitive of [exaireō], to take out for myself. I will send [aposteilō]. First aorist active subjunctive (hortatory of [apostellō], “Let me send”).

7:35 This Moses [Touton ton Mōusēn]. Rhetorical repetition follows this description of Moses (five times, anaphora, besides the use here, six cases of [houtos] here about Moses: verse 35 twice, 36, 37, 38, 40). Clearly Stephen means to draw a parallel between Moses and Jesus. They in Egypt denied [ērnēsanto] Moses as now you the Jews denied [ērnēsasthe], 3:13) Jesus. Those in Egypt scouted Moses as “ruler and judge” (verses 27, 35, [archonta kai dikastēn] and God “hath sent” [apestalken], perfect active indicative, state of completion) Moses “both a ruler and a deliverer” [archonta kai lutrōtēn] as Jesus was to be (Lu 1:68; 2:38; Heb 9:12; Tit 2:14). “Ransomer” or “Redeemer” [lutrōtēs] is not found elsewhere, [lutron] (ransom), [lutroō], to ransom, and [lutrōsis], ransoming or redemption, are found often. In Ac 5:31 Christ is termed “Prince and Saviour.” With the hand [sun cheiri]. So the correct text. The Pharisees had accused Stephen of blaspheming “against Moses and God” (6:11). Stephen here answers that slander by showing how Moses led the people out of Egypt in co-operation [sun] with the hand of the Angel of Jehovah.

7:37 Like unto me [hōs eme]. This same passage Peter quoted to the crowd in Solomon’s Porch (Ac 3:22). Stephen undoubtedly means to argue that Moses was predicting the Messiah as a prophet like himself who is no other than Jesus so that these Pharisees are in reality opposing Moses. It was a neat turn.

7:38 In the church in the wilderness [en tēi ekklēsiāi en tēi erēmōi]. Better rendered “congregation” here as in Heb 2:12 (Ps 22:22), the people of Israel gathered at Mt. Sinai, the whole nation. Moses is here represented as receiving the law from an angel as in Heb 2:2; Ga 3:19 (De 33:2, LXX) and so was a mediator [mesitēs] or middle man between the angel and the people whereas Jesus is the Mediator of a better covenant (Heb 8:6). But Exodus does not speak of an angel. Living oracles [logia zōnta]. A [logion] is a little word (diminutive of [logos]. Common in the old Greek, LXX, Philo, in ecclesiastical writers for sayings of Christ, Papias (for instance) saying that Matthew wrote in Hebrew (Aramaic) “Logia of Jesus.” Oxyrhynchus papyri fragments called “Logia of Jesus” are of much interest though only fragments. The Greeks used it of the “oracles” or brief sayings from Delphi. In the N.T. the word occurs only four times (Ac 7:38; Ro 3:2; Heb 5:12; 1Pe 4:11). Here the participle [zōnta], living, is the same used by Peter (1Pe 2:4f.), stone [lithos] of Christ and Christians. The words from God to Moses are still “living” today. In 1Pe 4:11 the word is applied to one who speaks [logia theou] (oracles of God). In Ro 3:2 Paul refers to the substance of the law and of prophecy. In Heb 5:12 the writer means the substance of the Christian religious teaching.

7:39 To whom [hōi]. That is Moses, this Moses. Would not be [ouk ēthelēsan genesthai]. Aorist active, negative aorist, were unwilling to become [genesthai] obedient. Thrust him from them [apōsanto]. Indirect middle of the very verb used of the man (verse 27) who “thrust” Moses away from him. Turned back [estraphēsan]. Second aorist passive indicative of [strephō], to turn. They yearned after the fleshpots of Egypt and even the gods of Egypt. It is easy now to see why Stephen has patiently led his hearers through this story. He is getting ready for the home-thrust.

7:40 Gods which shall go before us [theous hoi proporeusontai hēmōn]. Ex 32:1. As guides and protectors, perhaps with some allusion to the pillar of fire and of cloud that had gone before them (Ex 13:21). The future indicative here with [hoi] (relative) expresses purpose. Ye wot not [ouk oidamen]. We do not know. How quickly they had forgotten both God and Moses while Moses was absent in the mount with God. Become of him [egeneto autōi]. Happened to him. “This” [houtos] here is a contemptuous allusion to Moses by the people.

7:41 They made a calf [emoschopoiēsan]. First aorist active indicative of [moschopoieō], here only in the N.T. and unknown elsewhere. The LXX (Ex 32:3) has [epoiēse moschon] from which phrase the word is evidently made. Aaron made the calf, but so did the people (Ex 32:35). The idol [tōi eidōlōi]. Stephen calls it by the right name. The people said it was their way of worshipping Jehovah! So the Egyptians worshipped the bull Apis at Memphis as the symbol of Osiris (the sun). They had another sacred bull Mnevis at Leontopolis. [Eidōlon] (from [eidos], form or figure) is the image or likeness of anything. The heathen worship the god through the image or idol. Rejoiced [euphrainonto]. Imperfect, middle, kept on rejoicing (Ex 32:6,18) or making merry.

7:42 Gave them up [paredōken]. First aorist active indicative of [paradidōmi]. This same form occurs three times like clods on a coffin in a grave in Ro 1:24, 26, 28 where Paul speaks of God giving the heathen up to their lusts. To serve the host of heaven [latreuein tēi stratiāi tou ouranou]. The verb [latreuō] is used of the worship of God (Mt 4:10) as well as of idols as here (from [latron], hire, [latris], hireling, then to serve). But the worship of the host of heaven (De 17:3; 2Ki 17:16; 21:3; 2Ch 33:3,5; Jer 8:2; 19:13) is Sabaism or worship of the host [stratia] of heaven (sun, moon, and stars) instead of the Lord of hosts. This star-worship greatly injured the Jews. In the book of the prophets [en biblōi tōn prophētōn]. That is the twelve minor prophets which the Jews counted as one book (cf. Ac 13:40). This quotation is from Am 5:25-27. The greater prophets were Isaiah, Jeremiah, Ezekiel. Slain beasts [sphagia]. Here only in the N.T. (from Am 5:25) [sphagē], slaughter, [sphazō], to slay.

7:43 The tabernacle of Moloch [tēn skēnēn tou Moloch]. Or tent of Moloch which they took up after each halt instead of the tabernacle of Jehovah. Moloch was the god of the Amorites to whom children were offered as live sacrifices, an ox-headed image with arms outstretched in which children were placed and hollow underneath so that fire could burn underneath. The star of the god Rephan [to astron tou theou Rompha]. Spelled also Romphan and Remphan. Supposed to be Coptic for the star Saturn to which the Egyptians, Arabs, and Phoenicians gave worship. But some scholars take the Hebrew Kiyyoon to mean statues and not a proper name at all, “statues of your gods” carried in procession, making “figures” [tupous] with both “tabernacle” and “star” which they carried in procession. I will carry [metoikiō]. Attic future of [metoikisō] from [metoikizō]. Beyond Babylon [epekeina Babulōnos]. The Hebrew and the LXX have “beyond Damascus.” An adverbial preposition [ep’ ekeina] with [merē] understood) used in the old Greek and the LXX with the ablative case and meaning “beyond.” Here only in the N.T. in quotation from Am 5:27.

7:44 The tabernacle of the testimony [hē skēnē tou marturiou]. Probably suggested by the mention of “the tabernacle of Moloch” (verse 43). See on Mt 17:4 for discussion of [skēnē] (from [skia], shadow, root [ska], to cover). This first sanctuary was not the temple, but the tent in the wilderness. “Stephen passes on from the conduct of the Israelites to his other argument that God is not necessarily worshipped in a particular spot” (Page). According to the figure [kata ton tupon]. According to the type or pattern. [Tupos] is from [tuptō], to strike, to smite, and is the print of the blow (Joh 20:25), then the figure formed by a blow or impression like our type, a model or example. Quoted from Ex 25:40. Common word in the old Greek. That he had seen [hon heōrakei]. Past perfect active of [horaō], to see (double reduplication).

7:45 Which [hēn]. Agreeing with [skēnēn], not with [tupon]. In their turn [diadexamenoi]. First aorist middle participle of [diadechomai], to receive through another, to receive in sucession or in turn. Late Greek, only here in N.T. Deissmann (Bible Studies, p. 115) argues from a second century B.C. papyrus that [diadochos] means rather deputy or court official than successor. With Joshua [meta Iēsou]. With Jesus, the Greek form of Joshua (contracted from Jehoshua, Mt 1:21), as in Heb 4:8. When they entered on the possession of the nations [en tēi kataschesei tōn ethnōn]. Literally “in (or at the time of) the possession of the nations.” See on 7:5 for the only other N.T. instance of [kataschesis]. Which [hōn]. The nations, genitive by attraction to case of [ethnōn]. Thrust out [exōsen]. First aorist active indicative of [exōtheō], to push out, common verb, here, only in N.T. save some MSS. in Ac 27:39.

7:46 Asked [ēitēsato]. Aorist middle (indirect) indicative, asked for himself (as a favour to himself). Cf. 2Sa 7:2f. A habitation [skēnōma]. Like Ps 132:5, but it was a house that David proposed to build (2Sa 7:2), not a tent [skēnē] which already existed. [Skēnōma] here means a more permanent abode [oikon], house, in verse 47), though from the same root as [skēnē].

7:48 Howbeit [all’]. By contrast with what Solomon did and David planned. Note emphatic position of “not” [all’ ouch], “But not does the Most High dwell.” The presence of the Most High is not confined in any building, even one so splendid as Solomon’s Temple as Solomon himself foresaw and acknowledged in his prayer (1Ki 8:27; 2Ch 6:18). In houses made with hands [en cheiropoiētois]. No word here for “houses” or “temples” in correct text [naois] temples in Textus Receptus). Literally, “In things made with hands” [cheir], hand, [poiētos], verbal adjective of [poieō]. It occurs in Mr 14:58 of the temple and of the sanctuary of Moab (Isa 16:12). It occurs also in Ac 7:24; Heb 9:11, 24; Eph 2:11. Common in the old Greek. The prophet [ho prophētēs]. Isa 66:1. Isaiah taught plainly that heaven is God’s throne.

7:49 What manner of house [Poion oikon]. What sort of a house? This interrogative is sometimes scornful as in 4:7; Lu 6:32ff. (Page). So Stephen shows by Isaiah that Solomon was right that the temple was not meant to “confine” God’s presence and that Jesus had rightly shown that God is a spirit and can be worshipped anywhere by any individual of any race or land. It is a tremendous argument for the universality and spirituality of Christianity free from the shackles of Jewish racial and national limitations, but its very strength only angered the Sanhedrin to desperation.

7:51 Stiffnecked [sklērotrachēloi]. From [sklēros] (hard) and [trachēlos], neck, both old words, but this compound only in the LXX and here alone in the N.T. Critics assume that Stephen was interrupted at this point because of the sharp tone of the speech. That may be true, but the natural climax is sufficient explanation. Uncircumcised in heart [aperitmētoi kardiais]. Late adjective common in LXX and here only in the N.T. Verbal of [peritemnō], to cut around and [a] privative. Both of these epithets are applied to the Jews in the O.T. (Ex 32:9; 33:3,5; 34:9; Le 26:41; De 9:6; Jer 6:10). [Kardiais] is locative plural like [ōsin] (ears), but some MSS. have genitive singular [kardias] (objective genitive). No epithet could have been more galling to these Pharisees than to be turned “uncircumcised in heart” (Ro 2:29). They had only the physical circumcision which was useless. Ye always [humeis aei]. Emphatic position of humeis and “always” looks backward over the history of their forefathers which Stephen had reviewed. Resist [antipiptete]. Old word to fall against, to rush against. Only here in the N.T., but used in the O.T. which is here quoted (Nu 27:14). Their fathers had made “external worship a substitute for spiritual obedience” (Furneaux). Stephen has shown how God had revealed himself gradually, the revelation sloping upward to Christ Jesus. “And as he saw his countrymen repeating the old mistake—clinging to the present and the material, while God was calling them to higher spiritual levels—and still, as ever, resisting the Holy Spirit, treating the Messiah as the patriarchs had treated Joseph, and the Hebrews Moses—the pity of it overwhelmed him, and his mingled grief and indignation broke out in words of fire, such as burned of old on the lips of the prophets” (Furneaux). Stephen, the accused, is now the accuser, and the situation becomes intolerable to the Sanhedrin.

7:52 Which of the prophets [tina tōn prophētōn]. Jesus (Lu 11:47; Mt 23:29-37) had charged them with this very thing. Cf. 2Ch 36:16. Which shewed before [prokataggeilantas]. The very prophets who foretold the coming of the Messiah their fathers killed. The coming [tēs eleuseōs]. Not in ancient Greek or LXX and only here in the N.T. (in a few late writers). Betrayers [prodotai]. Just like Judas Iscariot. He hurled this old biting word at them. In the N.T. only here and Lu 6:16; 2Ti 3:4. It cut like a knife. It is blunter than Peter in Ac 3:13. Murderers [phoneis]. The climax with this sharp word used of Barabbas (3:14).

7:53 Ye who [hoitines]. The very ones who, quippe qui, often in Acts when the persons are enlarged upon (8:15; 9:35; 10:41, 47). As it was ordained by angels [eis diatagas aggelōn]. About angels see on 7:38. [Diatagē] (from [diatassō], to arrange, appoint) occurs in late Greek, LXX, inscriptions, papyri, Deissmann, Light from the Ancient East, pp. 89ff., and in N.T. only here and Ro 13:2. At (or as) the appointment of angels (cf. Mt 10:41; 12:41 for this use of [eis]. And kept it not [kai ouk ephulaxate]. Like a whipcracker these words cut to the quick. They gloried in possessing the law and openly violated it (Ro 2:23).

7:54 When they heard [akouontes]. Present active participle of [akouō], while hearing. They were cut to the heart [dieprionto tais kardiais]. See 5:33 where the same word and form (imperfect passive of [diapriō] is used of the effect of Peter’s speech on the Sadducees. Here Stephen had sent a saw through the hearts of the Pharisees that rasped them to the bone. They gnashed on him with their teeth [ebruchon tous odontas ep’ auton]. Imperfect (inchoative) active of [bruchō] (Attic [brukō], to bite with loud noise, to grind or gnash the teeth. Literally, They began to gnash their teeth at [ep’] him (just like a pack of hungry, snarling wolves). Stephen knew that it meant death for him.

7:55 And Jesus standing [kai Iēsoun hestōta]. Full of the Holy Spirit, gazing steadfastly into heaven, he saw God’s glory and Jesus “standing” as if he had risen to cheer the brave Stephen. Elsewhere (save verse 56 also) he is pictured as sitting at the right hand of God (the Session of Christ) as in Mt 26:64; Mr 16:19; Ac 2:34; Eph 1:20; Col 3:1; Heb 1:3.

7:56 Opened [diēnoigmenous]. Perfect passive predicate participle of [dianoignumi] (cf. Mt 3:16; Lu 3:21). The son of man [ton huion tou anthrōpou]. Elsewhere in the N.T. in Christ’s own words. Here Stephen may refer to the words of Jesus as preserved in Mt 26:64.

7:57 Stopped their ears [suneschon ta ōta autōn]. Second aorist active of [sunechō], to hold together. They held their ears together with their hands and affected to believe Stephen guilty of blasphemy (cf. Mt 26:65). Rushed upon him with one accord [hōrmēsan homothumadon ep’ auton]. Ingressive aorist active indicative of [hormaō], to rush impetuously as the hogs did down the cliff when the demons entered them (Lu 8:33). No vote was taken by the Sanhedrin. No scruple was raised about not having the right to put him to death (Joh 8:31). It may have taken place after Pilate’s recall and before his successor came or Pilate, if there, just connived at such an incident that did not concern Rome. At any rate it was mob violence like modern lynching that took the law into the hands of the Sanhedrin without further formalities. Out of the city [ek tēs poleōs]. To keep from defiling the place with blood. But they sought to kill Paul as soon as they got him out of the temple area (Ac 21:30f.). Stoned [elithoboloun]. Imperfect active indicative of [lithoboleō], began to stone, from [lithobolos] [lithos], stone, [ballō], to throw), late Greek verb, several times in the N.T. as Lu 13:34. Stoning was the Jewish punishment for blasphemy (Le 24:14-16). The witnesses [hoi martures]. The false testifiers against Stephen suborned by the Pharisees (Ac 6:11,13). These witnesses had the privilege of casting the first stones (De 13:10; 17:7) against the first witness for Christ with death (martyr in our modern sense of the word). At the feet of a young man named Saul [para tous podas neaniou kaloumenou Saulou]. Beside [para] the feet. Our first introduction to the man who became the greatest of all followers of Jesus Christ. Evidently he was not one of the “witnesses” against Stephen, for he was throwing no stones at him. But evidently he was already a leader in the group of Pharisees. We know from later hints from Saul (Paul) himself that he had been a pupil of Gamaliel (Ac 22:3). Gamaliel, as the Pharisaic leader in the Sanhedrin, was probably on hand to hear the accusations against Stephen by the Pharisees. But, if so, he does not raise his voice against this mob violence. Saul does not seem to be aware that he is going contrary to the views of his master, though pupils often go further than their teachers.

7:59 They stoned [elithoboloun]. Same verb and tense repeated, they kept on stoning, they kept it up as he was calling upon the Lord Jesus and making direct prayer to him as “Lord Jesus” [Kurie Iēsou]. Receive my spirit [dexai to pneuma mou]. Aorist middle imperative, urgency, receive it now. Many have followed Stephen into death with these words upon their dying lips. See, 9:14, 21; 22:16.

7:60 Kneeled down [theis ta gonata]. Second aorist active participle of [tithēmi], placing the knees (on the ground). This idiom is not in the old Greek for kneeling, but Luke has it five times (Lu 22:41; Ac 7:60; 9:40; 22:36; 21:5) and Mark once (15:19). Jesus was standing at the right hand of God and Stephen knelt before him in worship and called on him in prayer. Lay not this sin to their charge [mē stēsēis autois tautēn tēn hamartian]. First aorist (ingressive) active subjunctive with [mē], regular Greek idiom, Place not to them or against them (dative [autois] this sin. The very spirit of Jesus towards his enemies as he died upon the Cross (Lu 23:34). He fell asleep [ekoimēthē]. First aorist passive indicative of [koimaō], to put to sleep. Old verb and the metaphor of sleep for death is common in all languages, but it is peculiarly appropriate here as Jesus used it of Lazarus. See also Ac 13:36; 1Co 15:18, etc. Our word cemetery [koimētērion] is the sleeping place of the dead. Knowling calls [ekoimēthē] here “a picture word of rest and calmness which stands in dramatic contrast to the rage and violence of the scene.”

Chapter 8

8:1 Was consenting [ēn suneudokōn]. Periphrastic imperfect of [suneudokeō], a late double compound [sun, eu, dokeō] that well describes Saul’s pleasure in the death [anairesis], taking off, only here in the N.T., though old word) of Stephen. For the verb see on Lu 23:32. Paul himself will later confess that he felt so (Ac 22:20), coolly applauding the murder of Stephen, a heinous sin (Ro 1:32). It is a gruesome picture. Chapter 7 should have ended here. On that day [en ekeinēi tēi hēmerāi]. On that definite day, that same day as in 2:41. A great persecution [diōgmos megas]. It was at first persecution from the Sadducees, but this attack on Stephen was from the Pharisees so that both parties are now united in a general persecution that deserves the adjective “great.” See on Mt 13:21 for the old word [diōgmos] from [diōkō], to chase, hunt, pursue, persecute. Were all scattered abroad [pantes diesparēsan]. Second aorist passive indicative of [diaspeirō], to scatter like grain, to disperse, old word, in the N.T. only in Ac 8:1, 4; 11:19. Except the apostles [plēn tōn apostolōn]. Preposition [plēn] (adverb from [pleon], more) with the ablative often in Luke. It remains a bit of a puzzle why the Pharisees spared the apostles. Was it due to the advice of Gamaliel in Ac 5:34-40? Or was it the courage of the apostles? Or was it a combination of both with the popularity of the apostles in addition?

8:2 Devout [eulabeis]. Only four times in the N.T. (Lu 2:25; Ac 2:5; 8:2; 22:12). Possibly some non-Christian Jews helped. The burial took place before the Christians were chiefly scattered. Buried [sunekomisan]. Aorist active indicative of [sunkomizō], old verb to bring together, to collect, to join with others in carrying, to bury (the whole funeral arrangements). Only here in the N.T. Lamentation [kopeton]. Late word from [koptomai], to beat the breast, in LXX, Plutarch, etc., only here in the N.T.

8:3 Laid waste [elumaineto]. Imperfect middle of [lumainomai], old verb (from [lumē], injury), to dishonour, defile, devastate, ruin. Only here in the N.T. Like the laying waste of a vineyard by a wild boar (Ps 79:13). Picturesque description of the havoc carried on by Saul now the leader in the persecution. He is victor over Stephen now who had probably worsted him in debate in the Cilician synagogue in Jerusalem. Into every house [kata tous oikous]. But Luke terms it “the church” [tēn ekklēsian]. Plainly not just an “assembly,” but an organized body that was still “the church” when scattered in their own homes, “an unassembled assembly” according to the etymology. Words do not remain by the etymology, but travel on with usage. Haling [surōn]. Literally, dragging forcibly (=hauling). Present active participle of [surō], old verb. Men and women [andras kai gunaikas]. A new feature of the persecution that includes the women. They met it bravely as through all the ages since (cf. 9:2; 22:4). This fact will be a bitter memory for Paul always. Committed [paredidou]. Imperfect active of [paradidōmi], old verb, kept on handing them over to prison.

8:4 They therefore [hoi men oun]. Demonstrative [hoi] as often (1:6, etc.) though it will make sense as the article with the participle [diasparentes]. The general statement is made here by [men] and a particular instance [de] follows in verse 5. The inferential particle [oun] points back to verse 3, the persecution by young Saul and the Pharisees. Jesus had commanded the disciples not to depart from Jerusalem till they received the Promise of the Father (1:4), but they had remained long after that and were not carrying the gospel to the other peoples (1:8). Now they were pushed out by Saul and began as a result to carry out the Great Commission for world conquest, that is those “scattered abroad” [diasparentes], second aorist passive participle of [diaspeirō]. This verb means disperse, to sow in separate or scattered places [dia] and so to drive people hither and thither. Old and very common verb, especially in the LXX, but in the N.T. only in Ac 8:1, 4; 11:19. Went about [diēlthon]. Constative second aorist active of [dierchomai], to go through (from place to place, [dia]. Old and common verb, frequent for missionary journeys in the Acts (5:40; 8:40; 9:32; 11:19; 13:6). Preaching the word [euaggelizomenoi ton logon]. Evangelizing or gospelizing the word (the truth about Christ). In 11:19 Luke explains more fully the extent of the labours of these new preachers of the gospel. They were emergency preachers, not ordained clergymen, but men stirred to activity by the zeal of Saul against them. The blood of the martyrs (Stephen) was already becoming the seed of the church. “The violent dispersion of these earnest disciples resulted in a rapid diffusion of the gospel” (Alvah Hovey).

8:5 Philip [Philippos]. The deacon (6:5) and evangelist (21:8), not the apostle of the same name (Mr 3:18). To the city of Samaria [eis tēn polin tēs Samarias]. Genitive of apposition. Samaria is the name of the city here. This is the first instance cited of the expansion noted in verse 4. Jesus had an early and fruitful ministry in Samaria (Joh 4), though the twelve were forbidden to go into a Samaritan city during the third tour of Galilee (Mt 10:5), a temporary prohibition withdrawn before Jesus ascended on high (Ac 1:8). Proclaimed [ekērussen]. Imperfect active, began to preach and kept on at it. Note [euaggelizomenoi] in verse 4 of missionaries of good news (Page) while [ekērussen] here presents the preacher as a herald. He is also a teacher [didaskalos] like Jesus. Luke probably obtained valuable information from Philip and his daughters about these early days when in his home in Caesarea (Ac 21:8).

8:6 Gave heed [proseichon]. Imperfect active as in verses 10, 11, there with dative of the person [autōi], here with the dative of the thing [tois legomenois]. There is an ellipse of [noun] (mind). They kept on giving heed or holding the mind on the things said by Philip, spell-bound, in a word. When they heard [en tōi akouein autous]. Favourite Lukan idiom, [en] and the locative case of the articlar infinitive with the accusative of general reference “in the hearing as to them.” Which he did [ha epoiei]. Imperfect active again, which he kept on doing from time to time. Philip wrought real miracles which upset the schemes of Simon Magus.

8:7 For many [polloi gar]. So the correct text of the best MSS., but there is an anacoluthon as this nominative has no verb with it. It was “the unclean spirits” that “came out” [exērchonto], imperfect middle). The margin of the Revised Version has it “came forth,” as if they came out of a house, a rather strained translation. The loud outcry is like the demons cast out by Jesus (Mr 3:11; Lu 4:41). Palsied [paralelumenoi], perfect passive participle). Luke’s usual word, loosened at the side, with no power over the muscles. Furneaux notes that “the servant was reaping where the Master had sown. Samaria was the mission field white for the harvest (Joh 4:35).” The Samaritans who had been bewitched by Simon are now carried away by Philip.

8:9 Simon [Simōn]. One of the common names (Josephus, Ant. XX. 7, 2) and a number of messianic pretenders had this name. A large number of traditions in the second and third centuries gathered round this man and Baur actually proposed that the Simon of the Clementine Homilies is really the apostle Paul though Paul triumphed over the powers of magic repeatedly (Ac 13:6-12; 19:11-19), “a perfect absurdity” (Spitta, Apostelgeschichte, p. 149). One of the legends is that this Simon Magus of Acts is the father of heresy and went to Rome and was worshipped as a god (so Justin Martyr). But a stone found in the Tiber A.D. 1574 has an inscription to Semoni Sanco Deo Fidio Sacrum which is (Page) clearly to Hercules, Sancus being a Sabine name for Hercules. This Simon in Samaria is simply one of the many magicians of the time before the later gnosticism had gained a foothold. “In his person Christianity was for the first time confronted with superstition and religious imposture, of which the ancient world was at this period full” (Furneaux). Which beforetime used sorcery [proupērchen mageuōn]. An ancient idiom (periphrastic), the present active participle [mageuōn] with the imperfect active verb from [prouparchō], the idiom only here and Lu 23:12 in the N.T. Literally “Simon was existing previously practising magic.” This old verb [mageuō] is from [magos] (a [magus], seer, prophet, false prophet, sorcerer) and occurs here alone in the N.T. Amazed (existanōn). Present active participle of the verb [existanō], later form of [existēmi], to throw out of position, displace, upset, astonish, chiefly in the Gospels in the N.T. Same construction as [mageuōn]. Some great one [tina megan]. Predicate accusative of general reference (infinitive in indirect discourse). It is amazing how gullible people are in the presence of a manifest impostor like Simon. The Magi were the priestly order in the Median and Persian empires and were supposed to have been founded by Zoroaster. The word [magoi] (magi) has a good sense in Mt 2:1, but here and in Ac 13:6 it has the bad sense like our “magic.”

8:10 That power of God which is called Great [hē Dunamis tou theou hē kaloumenē Megalē]. Apparently here already the oriental doctrine of emanations or aeons so rampant in the second century. This “power” was considered a spark of God himself and Jerome (in Mt 24) quotes Simon (Page) as saying: Ego sum sermo Dei, ... ego omnipotens, ego omnia Dei. Simon claimed to impersonate God.

8:11 Because that of long time he had amazed them with his sorceries [dia to hikanōi chronōi tais magiais exestakenai autous]. Causal use of [dia] with the accusative articular infinitive (perfect active Koinē form and transitive, [exestakenai]. Same verb as in verse 9 participle [existanōn] and in verse 13 imperfect passive [existato] (cf. also 2:7 already). [Chronōi] is associative instrumental and [magiais] instrumental case.

8:12 They were baptized [ebaptizonto]. Imperfect passive (repetition, from time to time), while believed [episteusan] is constative aorist antecedent to the baptism. Note dative case of Philip with [episteusan]. Note the gospel of Philip “concerning the kingdom of God, and the name of Jesus Christ.”

8:13 And Simon also himself believed [Ho de Simōn kai autos episteusen]. Note the same verb in the aorist tense [episteusen]. What did he believe? Evidently that Jesus was this “power of God” not himself (Simon). He saw that the miracles wrought by Philip in the name of Christ were genuine while he knew that his own were frauds. He wanted this power that Philip had to add to his own pretensions. “He was probably half victim of self-delusion, half conscious impostor” (Furneaux). He was determined to get this new “power,” but had no sense of personal need of Jesus as Saviour for his sins. So he submitted to baptism [baptistheis], first aorist passive participle of [baptizō], clear proof that baptism does not convey salvation. He continued with Philip [ēn proskarterōn tōi Philippōi]. Periphrastic imperfect of the verb [proskartereō] (see on 2:46). He stuck to Philip (dative case) to find out the secret of his power. Beholding [theōrōn]. Watching the signs and miracles (powers, [dunameis] that threw his “power” in the shade) as they were wrought [ginomenas], present middle participle of [ginomai]. The more he watched the more the wonder grew [existato]. He had “amazed” (verse 9) the people by his tricks and he was himself more “amazed” than they by Philip’s deeds.

8:14 That Samaria had received [hoti dedektai hē Samaria]. The district here, not the city as in verse 5. Perfect middle indicative of [dechomai] retained in indirect discourse. It was a major event for the apostles for now the gospel was going into Samaria as Jesus had predicted (1:8). Though the Samaritans were nominally Jews, they were not held so by the people. The sending of Peter and John was no reflection on Philip, but was an appropriate mission since “many Christian Jews would be scandalized by the admission of Samaritans” (Furneaux). If Peter and John sanctioned it, the situation would be improved. John had once wanted to call down fire from heaven on a Samaritan village (Lu 9:54).

8:15 That they might receive [hopōs labōsin]. Second aorist active subjunctive of [lambanō], final clause with [hopōs]. Did they wish the Samaritan Pentecost to prove beyond a doubt that the Samaritans were really converted when they believed? They had been baptized on the assumption that the Holy Spirit had given them new hearts. The coming of the Holy Spirit with obvious signs (cf. 10:44-48) as in Jerusalem would make it plain.

8:16 He was fallen [ēn epipeptōkos]. Periphrastic past perfect active of [epipiptō], old verb. The participle is neuter here because of the grammatical gender of [pneuma], but the translation should be “he” (natural gender), not “it.” We should not use “it” for the Holy Spirit. Only they had been baptized [monon de babaptismenoi hupērchon]. Periphrastic past perfect passive of [baptizō] with [huparchō] (see verse 9 [proupērchon], instead of [ēsan]. Into the name [eis to onoma]. Better, in the name (see on 2:38).

8:17 Laid they their hands [epetithesan tas cheiras]. Imperfect active, repetition. The laying on of hands did not occur at the great Pentecost (2:4, 33) nor in 4:31; 10:44 nor is it mentioned in 1Co 12; 14. It is mentioned in Ac 6:7 about the deacons and in 13:3 when Barnabas and Saul left Antioch. And in Saul’s case it was Ananias who laid his hands on him (9:17). Hence it cannot be concluded that the Holy Spirit was received only by the laying on of the hands of the apostles or by the hands of anyone. The so-called practice of “confirmation” appeals to this passage, but inconclusively. They received [elambanon]. Imperfect active, repetition as before and [pari passu] with the laying on of the hands.

8:18 When Simon saw [Idōn de ho Simōn]. This participle (second aorist active of [horaō] shows plainly that those who received the gift of the Holy Spirit spoke with tongues. Simon now saw power transferred to others. Hence he was determined to get this new power. He offered them money [prosēnegken chrēmata]. Second aorist active indicative of [prospherō]. He took Peter to be like himself, a mountebank performer who would sell his tricks for enough money. Trafficking in things sacred like ecclesiastical preferments in England is called “Simony” because of this offer of Simon.

8:19 Me also [kamoi]. This is the whole point with this charlatan. He wants the power to pass on “this power.” His notion of “The Holy Spirit” was on this low level. He regarded spiritual functions as a marketable commodity. Money “can buy diamonds, but not wisdom, or sympathy, or faith, or holiness” (Furneaux).

8:20 Perish with thee [sun soi eiē eis apōleian]. Literally, Be with thee for destruction. Optative for a future wish. The use of [eis] with the accusative in the predicate is especially common in the LXX. The wish reveals Peter’s indignation at the base offer of Simon. Peter was no grafter to accept money for spiritual power. He spurned the temptation. The natural meaning of Peter’s language is that Simon was on the road to destruction. It is a warning and almost a curse on him, though verse 22 shows that there was still room for repentance. To obtain [ktāsthai]. To acquire. Usual meaning of the present tense (infinitive middle) of [ktaomai].

8:21 Lot [klēros]. Same idea as “part” [meris], only as a figure. Matter [logoi]. Literally, word or subject (as in Lu 1:4; Ac 15:6), the power of communicating the Holy Spirit. This use of [logos] is in the ancient Greek. Straight [eutheia]. Quotation from Ps 78:37. Originally a mathematically straight line as in Ac 9:11, then moral rectitude as here.

8:22 Wickedness [kakias]. Only here in Luke’s writings, though old word and in LXX (cf. 1Pe 2:1, 16). If perhaps [ei ara]. Si forte. This idiom, though with the future indicative and so a condition of the first class (determined as fulfilled), yet minimizes the chance of forgiveness as in Mr 11:13. Peter may have thought that his sin was close to the unpardonable sin (Mt 12:31), but he does not close the door of hope. The thought [hē epinoia]. Old Greek word from [epinoeō], to think upon, and so purpose. Only here in the N.T.

8:23 That thou art [se onta]. Participle in indirect discourse after [horō] (I see). In the gall of bitterness [eis cholēn pikrias]. Old word from [cholas] either from [cheō], to pour, or [chloē], yellowish green, bile or gall. In the N.T. only in Mt 27:34 and here. In LXX in sense of wormwood as well as bile. See De 29:18; 32:32; La 3:15; Job 16:14. “Gall and bitterness” in De 29:18. Here the gall is described by the genitive [pikrias] as consisting in “bitterness.” In Heb 12:15 “a root of bitterness,” a bitter root. This word [pikria] in the N.T. only here and Heb 12:15; Ro 3:14; Eph 4:31. The “bond of iniquity” [sundesmon adikias] is from Isa 58:6. Paul uses this word of peace (Eph 4:3), of love (Col 3:14), of the body (Col 2:19). Peter describes Simon’s offer as poison and a chain.

8:24 Pray ye for me [Deēthēte humeis huper emou]. Emphasis on [humeis] (you). First aorist passive imperative. Simon is thoroughly frightened by Peter’s words, but shows no sign of personal repentance or change of heart. He wants to escape the penalty for his sin and hopes that Peter can avert it. Peter had clearly diagnosed his case. He was an unconverted man in spite of his profession of faith and baptism. There is no evidence that he ever changed his life at all. Which [hōn]. Genitive by attraction of the accusative relative [ha] to case of the unexpressed antecedent [toutōn] (of those things), a common Greek idiom.

8:25 They therefore [hoi men oun]. Demonstrative [hoi] with [men] (no following [de] and the inferential [oun] (therefore) as often in Acts (1:6, etc.). Returned [hupestrephon]. Imperfect active picturing the joyful journey of preaching [euēggelizonto], imperfect middle) to the Samaritan villages. Peter and John now carried on the work of Philip to the Samaritans. This issue was closed.

8:26 Toward the South [kata mesēmbrian]. Old word from [mesos] and [hēmera], midday or noon as in Ac 22:16, the only other example in the N.T. That may be the idea here also, though “towards the South” gets support from the use of [kata liba] in Ac 27:12. The same is desert [hautē estin erēmos]. Probably a parenthetical remark by Luke to give an idea of the way. One of the ways actually goes through a desert. Gaza itself was a strong city that resisted Alexander the Great five months. It was destroyed by the Romans after war broke out with the Jews.

8:27 A eunuch of great authority [eunouchos dunastēs]. Eunuchs were often employed by oriental rulers in high posts. Dynasty comes from this old word [dunastēs] used of princes in Lu 1:52 and of God in 1Ti 6:15. Eunuchs were not allowed to be Jews in the full sense (De 23:1), but only proselytes of the gate. But Christianity is spreading to Samaritans and to eunuchs. Candace [Kandakēs]. Not a personal name, but like Pharaoh and Ptolemy, the title of the queens of Ethiopia. This eunuch apparently brought the gospel to Ethiopia. Treasure [gazēs]. Persian word, common in late Greek and Latin for the royal treasure, here only in the N.T. For to worship [proskunēsōn]. Future active participle expressing purpose, a common idiom in the ancient Greek, but rare in the N.T. (Robertson, Grammar, p. 1128).

8:28 Was reading [aneginōsken]. Imperfect active descriptive, not periphrastic like the two preceding verbs (was returning and sitting). He was reading aloud as Philip “heard him reading” [ēkousen auton anaginōskontos], a common practice among orientals. He had probably purchased this roll of Isaiah in Jerusalem and was reading the LXX Greek text. See imperfect again in verse 32.

8:29 Join thyself [kollēthēti]. See this vivid word (be glued to, first aorist passive imperative) already in 5:13; Lu 10:11; 15:15. Philip probably jumped on the running board on the side of the chariot.

8:30 Understandest thou what thou readest? [Ara ge ginōskeis ha anaginōskeis?] The interrogative particle [ara] and the intensive particle [ge] indicate doubt on Philip’s part. The play [paranomasia] upon the words in the Greek is very neat: Do you know what you know again (read)? The verb for read [anaginōsko] means to know the letters again, recognize, read. The famous comment of Julian about the Christian writings is often quoted: [Anegnōn, egnōn, kategnōn] (I read, I understood, I condemned). The keen retort was: [Anegnōs, all’ouk egnōs, ei gar egnōs, ouk an kategnōs] (You read, but did not understand; for if you had understood, you would not have condemned).

8:31 How can I, except some one shall guide me? [Pōs gar an dunaimēn ean me tis hodēgēsei me?]. This is a mixed condition, the conclusion coming first belongs to the fourth class (undetermined with less likelihood of being determined) with [an] and the optative, but the condition [ean], instead of the usual [ei], and the future indicative) is of the first class (determined or fulfilled. Robertson, Grammar, p. 1022), a common enough phenomenon in the Koinē. The eunuch felt the need of some one to guide [hodēgeō] from [hodēgos], guide, and that from [hodos], way, and [hegeomai], to lead).

8:32 The place [he periochē]. See the verb [periechei] so used in 1Pe 2:6. The word is used either of the section as in Codex A before the beginning of Mark or the contents of a passage. He was here reading one particular passage (Isa 53:7f.). The quotation is from the LXX which has some variations from the Hebrew.

8:33 Was taken away [ērthē]. First aorist passive indicative of [airō], to take away. It is not clear what the meaning is here either in the Hebrew or the LXX. Knowling suggests that the idea is that justice was withheld, done away with, in his death, as it certainly was in the death of Christ.

8:34 Of whom [peri tinos]. Concerning whom, a pertinent inquiry surely and one that troubles many critics today.

8:35 Beginning from this scripture [arxamenos apo tēs graphēs tautēs]. As a text. Philip needed no better opening than this Messianic passage in Isaiah. Preached unto him Jesus [euēggelisato autōi ton Iēsoun]. Philip had no doubt about the Messianic meaning and he knew that Jesus was the Messiah. There are scholars who do not find Jesus in the Old Testament at all, but Jesus himself did (Lu 24:27) as Philip does here. Scientific study of the Old Testament (historical research) misses its mark if it fails to find Christ the Center of all history. The knowledge of the individual prophet is not always clear, but after events throw a backward light that illumines it all (1Pe 1:11f.; 2Pe 1:19-21).

8:36 What doth hinder me to be baptized? [Ti kōluei me baptisthēnai?]. Evidently Philip had said something about baptism following faith and conversion. verse 37 is not a genuine part of Acts, a western addition. Later baptismal liturgies had it.

8:39 Out of the water [ek tou hudatos]. Not from the edge of the water, but up out of the water as in Mr 1:10. Caught away [hērpasen]. Suddenly and miraculously, for [harpazō], like the Latin rapio, means to carry off. Cf. 2Co 12:2; 1Th 4:17. Went on his way [eporeueto]. Kept on going, imperfect active.

8:40 He preached the gospel [euēggelizeto]. Imperfect middle describing the evangelistic tour of Philip “till he came to Caesarea” [heōs tou elthein auton], genitive articular infinitive with the preposition [heōs] and the accusative of general reference) where he made his home and headquarters thereafter (Ac 21:28) and was known as the Evangelist.

Chapter 9

9:1 Yet [eti]. As if some time elapsed between the death of Stephen as is naturally implied by the progressive persecution described in 8:3. The zeal of Saul the persecutor increased with success. Breathing threatening and slaughter [enpneōn apeilēs kai phonou]. Present active participle of old and common verb. Not “breathing out,” but “breathing in” (inhaling) as in Aeschylus and Plato or “breathing on” (from Homer on). The partitive genitive of [apeilēs] and [phonou] means that threatening and slaughter had come to be the very breath that Saul breathed, like a warhorse who sniffed the smell of battle. He breathed on the remaining disciples the murder that he had already breathed in from the death of the others. He exhaled what he inhaled. Jacob had said that “Benjamin shall ravin as a wolf” (Ge 49:27). This greatest son of Benjamin was fulfilling this prophecy (Furneaux). The taste of blood in the death of Stephen was pleasing to young Saul (8:1) and now he revelled in the slaughter of the saints both men and women. In 26:11 Luke quotes Paul as saying that he was “exceedingly mad against them.”

9:2 Asked [ēitēsato]. First aorist middle indicative, the indirect middle, asked for himself (as a favour to himself). Felten notes that “Saul as a Pharisee makes request of a Sadducee” (the high priest) either Caiaphas if before A.D. 35, but if in 36 Jonathan, son of Caiaphas or if in 37 Theophilus, another son of Caiaphas. Letters [epistolas]. Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts 26:10) and “the estate of the elders” (22:5), that is the Sanhedrin. To Damascus [eis Damaskon]. As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2Co 11:32). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul’s persecution in Judea and still worshipped in the synagogues. Paul’s language in Ac 26:11 seems to mean that Damascus is merely one of other “foreign cities” to which he carried the persecution. If he found [ean heurēi]. Third class condition with aorist subjunctive retained after secondary tense (asked). The Way [tēs hodou]. A common method in the Acts for describing Christianity as the Way of life, absolutely as also in 19:9, 23; 22:4; 24:14, 22 or the way of salvation (16:17) or the way of the Lord (18:25). It is a Jewish definition of life as in Isa 40:3 “the way of the Lord,” Ps 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (Joh 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound [hopōs dedemenous agagēi]. Final clause with [hopōs] (less common than [hina] and aorist (effective) subjunctive [agagēi], reduplicated aorist of [agō], common verb) and perfect passive participle [dedemenous] of [deō], in a state of sheer helplessness like his other victims both men and women. Three times (8:3; 9:2; 22:4) this fact of persecuting women is mentioned as a special blot in Paul’s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1Ti 1:15).

9:3 As he journeyed [en tōi poreuesthai]. Luke’s common idiom for a temporal clause (in the journeying), [en] with the locative articular middle infinitive. Drew nigh [eggizein]. Present active infinitive, was drawing nigh. Shone round about him [auton periēstrapsen]. First aorist (ingressive) active indicative of [periastraptō], late compound verb common in LXX and Byzantine writers, here and 22:6 alone in the N.T. “A light from heaven suddenly flashed around him.” It was like a flash of lightning. Paul uses the same verb in 22:5, but in 26:13 he employs [perilampsan] (shining around). There are numerous variations in the historical narrative of Saul’s conversion in 9:3-18 and Luke’s report of Paul’s two addresses, one on the steps of the Tower of Antonia facing the murderous mob (22:6-16), the other before Festus and Agrippa (26:12-20). A great deal of capital has been made of these variations to the discredit of Luke as a writer as if he should have made Paul’s two speeches conform at every point with his own narrative. This objection has no weight except for those who hold that Luke composed Paul’s speeches freely as some Greek writers used to do. But, if Luke had notes of Paul’s speeches or help from Paul himself, he naturally preserved the form of the two addresses without trying to make them agree with each other in all details or with his own narrative in chapter 9. Luke evidently attached great importance to the story of Saul’s conversion as the turning point not simply in the career of the man, but an epoch in the history of apostolic Christianity. In broad outline and in all essentials the three accounts agree and testify to the truthfulness of the account of the conversion of Saul. It is impossible to overestimate the worth to the student of Christianity of this event from every angle because we have in Paul’s Epistles his own emphasis on the actual appearance of Jesus to him as the fact that changed his whole life (1Co 15:8; Ga 1:16f.). The variations that appear in the three accounts do not mar the story, when rightly understood, as we shall see. Here, for instance, Luke simply mentions “a light from heaven,” while in 22:6 Paul calls it “a great [hikanon] light” “about noon” and in 26:13 “above the brightness of the sun,” as it would have to be “at midday” with the sun shining.

9:4 He fell upon the earth [pesōn epi tēn gēn]. Second aorist active participle. So in 22:7 Paul says: “I fell unto the ground” [epesa eis to edaphos] using an old word rather than the common [gēn]. In 26:14 Paul states that “we were all fallen to the earth” [pantōn katapesontōn hēmōn eis tēn gēn], genitive absolute construction). But here in verse 7 “the men that journeyed with him stood speechless” [histēkeisan eneoi]. But surely the points of time are different. In 26:14 Paul refers to the first appearance of the vision when all fell to the earth. Here in verse 7 Luke refers to what occurred after the vision when both Saul and the men had risen from the ground. Saul, Saul [Saoul, Saoul]. The Hebrew form occurs also in 22:7; 26:14 where it is expressly stated that the voice was in the Hebrew (Aramaic) tongue as also in 9:17 (Ananias). Deissmann (Bible Studies, p. 316) terms this use of [Saoul] “the historian’s sense of liturgical rhythm.” For the repetition of names by Jesus note Lu 10:41 (Martha, Martha), Lu 22:31 (Simon, Simon). Me [me]. In persecuting the disciples, Saul was persecuting Jesus, as the words of Jesus in verse 5 made plain. Christ had already spoken of the mystic union between himself and his followers (Mt 10:40; 25:40, 45; Joh 15:1-5). The proverb (Pindar) that Jesus quotes to Saul about kicking against the goad is genuine in 26:14, but not here.

9:5 Lord [kurie]. It is open to question if [kurie] should not here be translated “Sir” as in 16:30 and in Mt 21:29,30; Joh 5:7; 12:21; 20:15; and should be so in Joh 9:36. It is hardly likely that at this stage Saul recognized Jesus as Lord, though he does so greet him in 22:10 “What shall I do, Lord?” Saul may have recognized the vision as from God as Cornelius says “Lord” in 10:4. Saul surrendered instantly as Thomas did (Joh 20:28) and as little Samuel (1Sa 3:9). This surrender of the will to Christ was the conversion of Saul. He saw a real Person, the Risen Christ, to whom he surrendered his life. On this point he never wavered for a moment to the end.

9:6 The best MSS. do not have “trembling and astonished,” and “What wilt thou have me to do, Lord?” The Textus Receptus put these words in here without the authority of a Greek codex. See 22:10 above for the genuine text. It shall be told thee [lalēthēsetai]. Future passive indicative of [laleō]. It is hardly likely that Luke records all that Jesus said to Saul, but more was to come on his arrival in Damascus. Saul had received all that he could bear just now (Joh 16:12). What [hoti]. Rare in Koinē use of this indefinite neuter relative in an indirect question, the only example in the N.T. (Robertson, Grammar, p. 731). Human agents like Ananias can finish what Jesus by supernatural manifestation has here begun in Saul.

9:7 That journeyed with him [hoi sunodeuontes autōi]. Not in the older Greek, but in the Koinē, with the associative instrumental. Speechless [eneoi]. Mute. Only here in N.T., though old word. Hearing the voice, but beholding no man [akouontes men tēs phōnēs, mēdena de theōrountes]. Two present active participles in contrast [men, de]. In 22:9 Paul says that the men “beheld the light” [to men phōs etheasanto], but evidently did not discern the person. Paul also says there, “but they heard not the voice of him that spake to me” [tēn de phōnēn ouk ēkousan tou lalountos moi]. Instead of this being a flat contradiction of what Luke says in 9:7 it is natural to take it as being likewise (as with the “light” and “no one”) a distinction between the “sound” (original sense of [phōnē] as in Joh 3:8) and the separate words spoken. It so happens that [akouō] is used either with the accusative (the extent of the hearing) or the genitive (the specifying). It is possible that such a distinction here coincides with the two senses of [phōnē]. They heard the sound (9:7), but did not understand the words (22:9). However, this distinction in case with [akouō], though possible and even probable here, is by no means a necessary one for in Joh 3:8 where [phōnēn] undoubtedly means “sound” the accusative occurs as Luke uses [ēkousen phōnēn] about Saul in Ac 9:4. Besides in 22:7 Paul uses [ēkousa phōnēs] about himself, but [ēkousa phōnēn] about himself in 26:14, interchangeably.

9:8 He saw nothing [ouden eblepen]. Imperfect active indicative, was seeing nothing. “The glory of that light” (22:11) when he saw Jesus had blinded his eyes now wide open [aneōigmenōn], perfect passive participle of [anoigō] with double reduplication). The blindness was proof that something had happened to him and that it was no hallucination that he had seen the Risen Christ. Saul arose after the others were on their feet. They led him by the hand [cheiragōgountes]. From [cheiragōgos] [cheir], hand and [agō], to lead). Only here in the N.T., but in LXX and late writers though not in the old Greek. It was a pathetic picture to see the masterful Saul, victorious persecutor and conqueror of the disciples, now helpless as a child.

9:9 Not seeing [mē blepōn]. The usual negative [mē] of the participle. It was a crisis for Saul, this sudden blindness for three days [hēmeras treis], accusative of extent of time). Later (Ga 4:15) Paul has an affection of the eyes which may have been caused by this experience on the road to Damascus or at least his eyes may have been predisposed by it to weakness in the glare of the Syrian sun in the land where today so much eye trouble exists. He neither ate nor drank anything, for his appetite had gone as often happens in a crisis of the soul. These must have been days of terrible stress and strain.

9:10 Ananias [Hananias]. Name common enough (cf. 5:1 for another Ananias) and means “Jehovah is gracious.” Nomen et omen (Knowling). This Ananias had the respect of both Jews and Christians in Damascus (22:12). In a vision [en horamati]. Zeller and others scout the idea of the historicity of this vision as supernatural. Even Furneaux holds that “it is a characteristic of the Jewish Christian sources to point out the Providential ordering of events by the literary device of a vision,” as “in the early chapters of Matthew’s and Luke’s Gospels.” He is content with this “beautiful expression of the belief” with no interest in the actual facts. But that is plain illusion, not to say delusion, and makes both Paul and Luke deceived by the story of Ananias (9:10-18; 22:12-16, 26). One MS. of the old Latin Version does omit the vision to Ananias and that is basis enough for those who deny the supernatural aspects of Christianity.

9:11 To the street [epi tēn rhumēn]. See on Lu 14:21. A run way (from [rheō], to run) between the houses. So were the narrow lanes or alleys called streets and finally in later Greek the word is applied to streets even when broad. Straight [eutheian]. Most of the city lanes were crooked like the streets of Boston (old cow-paths, people say), but this one still runs “in a direct line from the eastern to the western gate of the city” (Vincent). Since the ancients usually rebuilt on the same sites, it is probable that the line of the street of that name today is the same, though the actual level has been much raised. Hence the identification of the house of Ananias and the house of Judas are very precarious.

9:12 Coming in and laying [eiselthonta kai epithenta]. Second aorist (ingressive) active participles picturing the punctiliar act as a sort of indirect discourse after verbs of sensation (Robertson, Grammar, pp. 1040-2). Some ancient documents do not have “in a vision” here. Receive his sight [anablepsei]. First aorist active subjunctive with [hopōs] (purpose). See again as in 9:17.

9:13 How much evil [hosa kaka]. How many evil things. Saul’s reputation (26:10) as a persecutor had preceded him. To thy saints [tois hagiois]. Dative of disadvantage. “Used here for the first time as a name for the Christians” (Knowling), but it came to be the common and normal (Hackett) term for followers of Christ (9:32, 41; 26:10; 1Co 1:2, etc.). This common word is from [to hagos], religious awe or reverence and is applied to God’s name (Lu 1:49), God’s temple (Mt 24:15), God’s people as set apart for God (Lu 1:70; 2:23; Ro 1:7, etc.). Ananias in his ignorance saw in Saul only the man with an evil reputation while Jesus saw in Saul the man transformed by grace to be a messenger of mercy.

9:14 Hath authority [echei exousian]. Probably Ananias had received letters from the Christians left in Jerusalem warning him of the coming of Saul. The protest of Ananias to Jesus against any dealing with Saul is a fine illustration of our own narrow ignorance in our rebellious moods against the will of God.

9:15 A chosen vessel [skeuos eklogēs]. A vessel of choice or selection. The genitive of quality is common in the Hebrew, as in the vernacular Koinē. Jesus chose Saul before Saul chose Jesus. He felt of himself that he was an earthen vessel (2Co 4:7) unworthy of so great a treasure. It was a great message that Ananias had to bear to Saul. He told it in his own way (9:17; 22:14f.) and in 26:16f. Paul blends the message of Jesus to Ananias with that to him as one. Before the Gentiles [enōpion tōn ethnōn]. This was the chief element in the call of Saul. He was to be an apostle to the Gentiles (Eph 3:6-12).

9:16 I will shew [hupodeixō]. Beforehand as a warning as in Lu 3:7 and from time to time. He must suffer [dei auton pathein]. Constative aorist active infinitive [pathein], from [paschō] covering the whole career of Saul. Suffering is one element in the call that Saul receives. He will learn “how many things” [hosa] are included in this list by degrees and by experience. A glance at 2Co 10-12 will show one the fulfilment of this prophecy. But it was the “gift” of Christ to Paul to go on suffering [paschein], present infinitive, Php 1:39).

9:17 Laying his hands on him [epitheis ep’ auton tas cheiras]. As in the vision Saul saw (verse 12). Brother Saul [Saoul adelphe]. All suspicion has vanished and Ananias takes Saul to his heart as a brother in Christ. It was a gracious word to Saul now under suspicion on both sides. The Lord, even Jesus [ho kurios, Iēsous]. Undoubted use of [kurios] as Lord and applied to Jesus. Who appeared [ho ophtheis]. First aorist passive participle of [horaō], was seen as in 26:16 and with the dative also [soi]. Thou camest [ērchou]. Imperfect indicative middle, “thou wert coming.” Be filled with the Holy Spirit [plēstheis pneumatos hagiou]. This enduement of special power he will need as an apostle (Hackett) and as promised by Jesus (1:8; Ga 2:7).

9:18 Fell off [apepesan]. Second aorist active indicative (note—an ending like first aorist) of [apopiptō], old verb, but here alone in the N.T. As if it were scales [hōs lepides]. Chiefly late word (LXX) from [lepō], to peel, and only here in the N.T. See Tobit 11:13, “The white film peeled from his eyes” [elepisthē]. Luke does not say that actual “scales” fell from the eyes of Saul, but that it felt that way to him as his sight returned, “as if” [hōs]. Medical writers use the word [lepis] for pieces of the skin that fall off (Hobart, Medical Language of St. Luke, p. 39). Luke may have heard Paul tell of this vivid experience. Was baptized [ebaptisthē]. First aorist passive indicative. Apparently by Ananias (22:16) as a symbol of the new life in Christ already begun, possibly in the pool in the house of Judas as today water is plentiful in Damascus or in Abana or Pharpar (Furneaux), better than all the waters of Israel according to Naaman (2Ki 5:12).

9:19 Was strengthened [enischuthē]. First aorist passive indicative of [enischuō], to receive strength [ischus], comparatively late verb and here only in the N.T. save Lu 22:43 where it is doubtful. Poor verse division. This clause belongs in sense to verse 18. Some days [hēmeras tinas]. An indefinite period, probably not long, the early period in Damascus before Saul left for Arabia (Ga 1:13-24).

9:20 He proclaimed Jesus [ekērussen ton Iēsoun]. Imperfect indicative, inchoative, began to preach. Jesus, not Christ, is the correct text here. He did this first preaching in the Jewish synagogues, a habit of his life when possible, and following the example of Jesus. That he is the Son of God [hoti houtos estin ho huios tou theou]. This is Paul’s platform as a Christian preacher, one that he always occupied to the very end. It was a complete reversal of his previous position. Jesus had turned him completely around. It is the conclusion that Saul now drew from the vision of the Risen Christ and the message through Ananias. By “the Son of God” Saul means the Messiah of promise and hope, the Messianic sense of the Baptist (Joh 1:34) and of Nathanael (Joh 1:49) for Saul is now proclaiming his faith in Jesus in the very synagogues where he had meant to arrest those who professed their faith in him. Peter laid emphasis on the Resurrection of Jesus as a glorious fact and proclaimed Jesus as Lord and Christ. Paul boldly calls Jesus the Son of God with full acknowledgment of his deity from the very start. Thomas had come to this place slowly (Joh 20:28). Saul begins with this truth and never leaves it. With this faith he can shake the world. There is no power in any other preaching.

9:21 Were amazed [existanto]. Imperfect middle indicative of [existēmi]. They continued to stand out of themselves in astonishment at this violent reversal in Saul the persecutor. Made havock [porthēsas]. First aorist active participle of [portheō], to lay waste, an old verb, but only here and Ga 1:13, 23 by Paul, an interesting coincidence. It is the old proverb about Saul among the prophets (1Sa 10:12) revived with a new meaning (Furneaux). Had come [elēluthei]. Past perfect indicative active. Might bring [agagēi]. Second aorist (effective) active subjunctive of [agō] with [hina] (purpose). Bound [dedemenous]. Perfect passive participle of [deō]. Interesting tenses.

9:22 Increased the more [māllon enedunamouto]. Imperfect passive indicative of [endunamoō], to receive power (late verb), progressive increase in strength as opposition grew. Saul’s recantation stirred controversy and Saul grew in power. See also Paul in Php 4:13; 1Ti 1:12; 2Ti 2:1; 4:17; Ro 4:20. Christ, the dynamo of spiritual energy, was now pouring power (Ac 1:8) into Paul who is already filled with the Holy Spirit (Ac 9:17). Confounded [sunechunnen]. Imperfect active indicative of [sunchunnō] (late form of [suncheō], to pour together, commingle, make confusion.) The more Saul preached, the more the Jews were confused. Proving [sunbibazōn]. Present active participle of [sunbibazō], old verb to make go together, to coalesce, to knit together. It is the very word that Luke will use in 16:10 of the conclusion reached at Troas concerning the vision of Paul. Here Saul took the various items in the life of Jesus of Nazareth and found in them the proof that he was in reality “the Messiah” [ho Christos]. This method of argument Paul continued to use with the Jews (Ac 17:3). It was irresistible argument and spread consternation among the Jews. It was the most powerful piece of artillery in the Jewish camp that was suddenly turned round upon them. It is probable that at this juncture Saul went into Arabia for several years (Ga 1:12-24). Luke makes no mention of this important event, but he leaves ample room for it at this point.

9:23 When many days were fulfilled [Hōs eplērounto hēmerai hikanai]. Imperfect passive indicative of [plēroō], old and common verb, were in process of being fulfilled. How “many” (considerable, [hikanai], common word for a long period) Luke does not say nor does he say that Saul spent all of this period in Damascus, as we know from Ga 1:16-18 was not the case. Paul there states definitely that he went away from Damascus to Arabia and returned there before going back to Jerusalem and that the whole period was about “three years” which need not mean three full years, but at least portions of three. Most of the three years was probably spent in Arabia because of the two explosions in Damascus (before his departure and on his return) and because he was unknown in Jerusalem as a Christian on his arrival there. It cannot be argued from the frequent lacunae in the Acts that Luke tells all that was true or that he knew. He had his own methods and aims as every historian has. We are at perfect liberty to supplement the narrative in the Acts with items from Paul’s Epistles. So we must assume the return of Saul from Arabia at this juncture, between verses 22, 23, when Saul resumed his preaching in the Jewish synagogues with renewed energy and grasp after the period of mature reflection and readjustment in Arabia. Took counsel together [sunebouleusanto]. First aorist (effective) middle indicative of [sunbouleuō], old and common verb for counselling [bouleuō] together [sun]. Things had reached a climax. It was worse than before he left for Arabia. Paul was now seeing the fulfilment of the prophecy of Jesus about him (9:16). To kill him [anelein auton]. Second aorist (effective) active infinitive of [anaireō], to take up, to make away with, to kill (Lu 23:32; Ac 12:1, etc.). The infinitive expresses purpose here as is done in verse 24 by [hopōs] and the aorist active subjunctive of the same verb [anelōsin]. Saul now knew what Stephen had suffered at his hands as his own life was in peril in the Jewish quarter of Damascus. It was a picture of his old self. He may even have been scourged here (2Co 11:24).

9:24 Plot [epiboulē]. Old word for a plan [boulē] against [epi] one. In the N.T. only in Acts (9:24; 20:3, 19; 23:30). They watched [paretērounto]. Imperfect middle indicative of [paratēreō], common verb in late Greek for watching beside [para] or insidiously or on the sly as in Lu 6:7, they kept on watching by day and night to kill him. In 2Co 11:32 Paul says that the Ethnarch of Aretas “kept guard” [ephrourei], imperfect active of [phroureō] to seize him. Probably the Jews obtained the consent of the Ethnarch and had him appoint some of them as guards or watchers at the gate of the city.

9:25 Through the wall [dia tou teichous]. Paul in 2Co 11:33 explains [dia tou teichous] as being [dia thuridos] (through a window) which opened into the house on the inside of the wall as is true today in Damascus as Hackett saw there. See Jos 2:15f. (cf. 1Sa 19:12) for the way that Rahab let out the spies “by a cord through the window.” Lowering him [auton chalasantes]. First aorist active participle of [chalaō], old and common verb in a nautical sense (Ac 27:17, 30) as well as otherwise as here. Same verb used by Paul of this experience (2Co 11:33). In a basket [en sphuridi]. The word used when the four thousand were fed (Mr 8:8; Mt 15:37). A large basket plaited of reeds and distinguished in Mr 8:19f. (Mt 16:9f.) from the smaller [kophinos]. Paul uses [sarganē], a basket made of ropes. This escape by night by the help of the men whom he had come to destroy was a shameful memory to Paul (2Co 11:33). Wendt thinks that the coincidences in language here prove that Luke had read II Corinthians. That, of course, is quite possible.

9:26 He assayed [epeirazen]. Imperfect active of conative action. To join himself [kollasthai]. Present middle (direct) infinitive of conative action again. Same word [kollaō] in Lu 15:15; Ac 10:28. See on Mt 19:5 for discussion. Were all afraid of him [pantes ephobounto auton]. They were fearing him. Imperfect middle picturing the state of mind of the disciples who had vivid recollections of his conduct when last here. What memories Saul had on this return journey to Jerusalem after three years. He had left a conquering hero of Pharisaism. He returns distrusted by the disciples and regarded by the Pharisees as a renegade and a turncoat. He made no effort to get in touch with the Sanhedrin who had sent him to Damascus. He had escaped the plots of the Jews in Damascus only to find himself the object of suspicion by the disciples in Jerusalem who had no proof of his sincerity in his alleged conversion. Not believing [mē pisteuontes]. They had probably heard of his conversion, but they frankly disbelieved the reports and regarded him as a hypocrite or a spy in a new role to ruin them. Was [estin]. The present tense is here retained in indirect discourse according to the common Greek idiom.

9:27 Took him [epilabomenos]. Second aorist middle (indirect) participle of [epilambanō], common verb to lay hold of. Barnabas saw the situation and took Saul to himself and listened to his story and believed it. It is to the credit of Barnabas that he had the insight and the courage to stand by Saul at the crucial moment in his life when the evidence seemed to be against him. It is a pleasing hypothesis that this influential disciple from Cyprus had gone to the University of Tarsus where he met Saul. If so, he would know more of him than those who only knew his record as a persecutor of Christians. That fact Barnabas knew also, but he was convinced that Jesus had changed the heart of Saul and he used his great influence (Ac 4:36; 11:22) to win the favour of the apostles, Peter in particular (Ga 1:19) and James the half-brother of Jesus. The other apostles were probably out of the city as Paul says that he did not see them. To the apostles [pros tous apostolous]. Both Barnabas and James are termed apostles in the general sense, though not belonging to the twelve, as Paul did not, though himself later a real apostle. So Barnabas introduced Saul to Peter and vouched for his story, declared it fully [diēgēsato], in detail) including Saul’s vision of Jesus [eiden ton kurion] as the vital thing and Christ’s message to Saul [elalēsen autōi] and Saul’s bold preaching [ēparrēsiasato], first aorist middle indicative of [parrēsiazō] from [pan—rēsia] telling it all as in Ac 2:29). Peter was convinced and Saul was his guest for two weeks (Ga 1:18) with delightful fellowship [historēsai]. He had really come to Jerusalem mainly “to visit” (to see) Peter, but not to receive a commission from him. He had that from the Lord (Ga 1:1f.). Both Peter and James could tell Saul of their special experiences with the Risen Christ. Furneaux thinks that Peter was himself staying at the home of Mary the mother of John Mark (Ac 12:12) who was a cousin of Barnabas (Col 4:10). This is quite possible. At any rate Saul is now taken into the inner circle of the disciples in Jerusalem.

9:28 Going in and going out [eisporeumenos kai ekporeuomenos]. Barnabas and Peter and James opened all the doors for Saul and the fear of the disciples vanished.

9:29 Preaching boldly [parrēsiazomenos]. For a while. Evidently Saul did not extend his preaching outside of Jerusalem (Ga 1:22) and in the city preached mainly in the synagogues of the Hellenists [pros tous Hellenistas] as Stephen had done (Ac 8:9). As a Cilician Jew he knew how to speak to the Hellenists. Disputed [sunezētei]. Imperfect active of [sunzēteō], the very verb used in 6:9 of the disputes with Stephen in these very synagogues in one of which (Cilicia) Saul had probably joined issue with Stephen to his own discomfort. It was intolerable to these Hellenistic Jews now to hear Saul taking the place of Stephen and using the very arguments that Stephen had employed. But they went about to kill him [Hoi de epecheiroun anelein auton]. Demonstrative [hoi] with [de] and the conative imperfect of [epicheireō], to put the hand to, to try, an old verb used in the N.T. only three times (Lu 1:1; Ac 9:29; 19:3). They offer to Saul the same conclusive answer that he gave to Stephen, death. Paul tells how the Lord Jesus appeared to him at this juncture in a vision in the temple (Ac 22:17-21) with the distinct command to leave Jerusalem and how Paul protested that he was willing to meet the fate of Stephen in whose death he had a shameful part. That is to Saul’s credit, but the Lord did not want Saul to be put to death yet. His crown of martyrdom will come later.

9:30 Knew it [epignontes]. Second aorist active participle of [epiginōskō], to know fully. The disciples saw it clearly, so they conducted [katēgagon], effective second aorist active indicative of [katagō]. Sent forth [exapesteilan]. Double compound [ex], out, [apo], away or off). Sent him out and off to Tarsus [eis Tarson]. Silence is preserved by Luke. But it takes little imagination to picture the scene at home when this brilliant young rabbi, the pride of Gamaliel, returns home a preacher of the despised Jesus of Nazareth whose disciples he had so relentlessly persecuted. What will father, mother, sister think of him now?

9:31 So the church [Hē men oun ekklēsia]. The singular [ekklēsia] is undoubtedly the true reading here (all the great documents have it so). By this time there were churches scattered over Judea, Galilee, and Samaria (Ga 1:22), but Luke either regards the disciples in Palestine as still members of the one great church in Jerusalem (instance already the work of Philip in Samaria and soon of Peter in Joppa and Caesarea) or he employs the term [ekklēsia] in a geographical or collective sense covering all of Palestine. The strictly local sense we have seen already in 8:1, 3 (and Mt 18:17) and the general spiritual sense in Mt 16:18. But in Ac 8:3 it is plain that the term is applied to the organization of Jerusalem Christians even when scattered in their homes. The use of [men oun] (so) is Luke’s common way of gathering up the connection. The obvious meaning is that the persecution ceased because the persecutor had been converted. The wolf no longer ravined the sheep. It is true also that the effort of Caligula A.D. 39 to set up his image in the temple in Jerusalem for the Jews to worship greatly excited the Jews and gave them troubles of their own (Josephus, Ant. XVIII. 8, 2-9). Had peace [eichen eirēnēn]. Imperfect active. Kept on having peace, enjoying peace, because the persecution had ceased. Many of the disciples came back to Jerusalem and the apostles began to make preaching tours out from the city. This idiom [echō eirēnēn] occurs again in Ro 5:1 [eirēnēn echōmen], present active subjunctive) where it has been grievously misunderstood. There it is an exhortation to keep on enjoying the peace with God already made, not to make peace with God which would be [eirēnēn schōmen] (ingressive aorist subjunctive). Edified [oikodomoumenē]. Present passive participle, linear action also. One result of the enjoyment of peace after the persecution was the continued edification (Latin word aedificatio for building up a house), a favourite figure with Paul (1Co 14; Eph 3) and scattered throughout the N.T., old Greek verb. In 1Pe 2:5 Peter speaks of “the spiritual house” throughout the five Roman provinces being “built up” (cf. Mt 16:18). In the comfort of the Holy Spirit [tēi paraklēsei tou hagiou pneumatos]. Either locative (in) or instrumental case (by). The Holy Spirit had been promised by Jesus as “another Paraclete” and now this is shown to be true. The only instance in Acts of the use of [paraklēsis] with the Holy Spirit. The word, of course, means calling to one’s side [parakaleō] either for advice or for consolation. Was multiplied [eplēthuneto]. Imperfect middle passive. The multiplication of the disciples kept pace with the peace, the edification, the walking in the fear of the Lord, the comfort of the Holy Spirit. The blood of the martyrs was already becoming the seed of the church. Stephen had not borne his witness in vain.

9:32 Lydda [Ludda]. In O.T. Lod (1Ch 8:12) and near Joppa. Later Diospolis.

9:33 Aenias [Ainean]. Old Greek name and so probably a Hellenistic Jew. He was apparently a disciple already (the saint, verse 32). Luke the physician notes that he had been bed ridden for eight years. See on 5:15 for “bed” [krabattou] and 8:7; Lu 5:18 for “paralyzed” [paralelumenos], perfect passive participle of [paraluō] with [ēn], periphrastic past perfect passive).

9:34 Healeth [iātai]. Aoristic present middle indicative, heals here and now. Make thy bed [strōson seautōi]. First aorist (ingressive) active imperative of [strōnnumi] [-uō]. Old word with “bed” [krabatton] understood as the object. Literally, spread thy bed for thyself (dative case), what others for eight years have done for thee.

9:35 Sharon [Sarōna]. The Plain of Sharon, not a town. Thirty miles long from Joppa to Caesarea.

9:36 At Joppa [En Ioppēi]. The modern Jaffa, the port of Jerusalem (2Ch 2:16). Disciple [mathētria]. Feminine form of [mathētēs], a learner from [manthanō], to learn, a late word and only here in the N.T. Tabitha [Tabeitha]. Aramaic form of the Hebrew Tsebi and, like the Greek word Dorcas [Dorkas], means Gazelle, “the creature with the beautiful look” (or eyes), from [derkomai]. The gazelle was a favourite type for beauty in the orient (Song of Solomon 2:9, 17; 4:5; 7:3). She may have had both the Aramaic and the Greek name, Tabitha Dorcas like John Mark. There is nothing said about a husband and so she was probably unmarried. She is the second woman mentioned by name after Pentecost (Sapphira the other). She did her beautiful deeds by herself. She did not have a Dorcas society. Did [epoiei]. Imperfect active, her habit.

9:37 In an upper chamber [en huperōiōi]. See on 1:13. Also in verse 39. In that house. This service was rendered by the women, though Luke has [lousantes] (masculine plural aorist active participle of [louō], a general way of saying “they washed.” The interment was not hurried as in Jerusalem (Ananias and Sapphira) and the upper room is where the body was usually placed.

9:38 Delay not [mē oknēsēis]. Ingressive aorist active subjunctive in prohibition. Direct discourse and not indirect as late MSS. have (aorist active infinitive, [oknēsai]. Possibly the two messengers started before Dorcas was quite dead, though we do not know. Peter had recently healed Aeneas and the disciples may have had faith enough to believe that he could raise the dead by the power of Christ. W. M. Ramsay doubts if Dorcas was really dead, but why see legends in these supernatural events?

9:39 Stood by him [parestēsan autōi]. Second aorist active indicative, intransitive, of [paristēmi]. Vivid picture of this group of widows as they stood around Peter, weeping [klaiousai] and showing [epideiknumenai], present middle as belonging to themselves, pointing with pride to) the very inner garments [chitōnas] and outer garments [himatia], like the Latin tunica and toga, which she made from time to time [epoiei], imperfect active, repeated action). It was a heart-breaking scene.

9:40 Put them all forth [ekbalōn exō pantas]. Second aorist (effective) active participle of [ekballō], a rather strong word, perhaps with some difficulty. Cf. Mr 5:40 which incident Peter may have recalled. The words are not genuine in Lu 8:54. Peter’s praying alone reminds one of Elijah (1Ki 17:20) and the widow’s son and Elisha for the Shunammite’s son (2Ki 4:33). Tabitha, arise [Tabeitha, anastēthi]. With sublime faith like [Taleitha koum] of Jesus in Mr 5:41. She sat up [anekathisen]. Effective aorist active indicative of [anakathizō]. Often in medical writers, only here in the N.T. and Lu 7:15 where Westcott and Hort have in the margin the uncompounded form [ekathisen]. Vivid picture.

9:41 Raised her up [anestēsen autēn]. First aorist active indicative, transitive, of [anistēmi]. Presented [parestēsen]. First aorist active indicative, transitive of [paristēmi] (cf. intransitive second aorist in verse 39 above). It was a joyful time for Peter, the widows, all the saints, and for Dorcas.

9:43 Many days [hēmeras hikanas]. See on verse 23. Luke is fond of the phrase and uses it for time, number, size. It might be “ten days, ten months, or ten years” (Page). With one Simon a tanner [para tini Simōni bursei]. The use of [para] is usual for staying with one (by his side). “The more scrupulous Jews regarded such an occupation as unclean, and avoided those who pursued it. The conduct of Peter here shows that he did not carry his prejudices to that extent” (Hackett). One of the rabbis said: “It is impossible for the world to do without tanners; but woe to him who is a tanner.” A Jewess could sue for divorce if she discovered that her husband was a tanner. And yet Peter will have scruples on the housetop in the tanner’s house about eating food considered unclean. “The lodging with the tanner was a step on the road to eating with a Gentile” (Furneaux).

Chapter 10

10:1 Cornelius [Kornēlios]. The great Cornelian family of Rome may have had a freedman or descendant who is centurion [hekaton-tarchēs], leader of a hundred, Latin centurio). See on Mt 8:5. These Roman centurions always appear in a favourable light in the N.T. (Mt 8:5; Lu 7:2; 23:47; Ac 10:1; 22:25; 27:3). Furneaux notes the contrasts between Joppa, the oldest town in Palestine, and Caesarea, built by Herod; the Galilean fisherman lodging with a tanner and the Roman officer in the seat of governmental authority. Of the band called the Italian [ek speirēs tēs kaloumenēs Italikēs]. A legion had ten cohorts or “bands” and sixty centuries. The word [speirēs] (note genitive in [-es] like the Ionic instead of [-as] is here equal to the Latin cohors. In the provinces were stationed cohorts of Italic citizens (volunteers) as an inscription at Carnuntum on the Danube (Ramsay) has shown (epitaph of an officer in the second Italic cohort). Once more Luke has been vindicated. The soldiers could, of course, be Roman citizens who lived in Caesarea. But the Italian cohorts were sent to any part of the empire as needed. The procurator at Caesarea would need a cohort whose loyalty he could trust, for the Jews were restless.

10:2 Devout [eusebēs]. Old word from [eu] (well) and [sebomai] (to worship, to reverence), but rare in the N.T. (Ac 10:2, 7; 2Pe 2:1). It might refer to a worshipful pagan (Ac 17:23, [sebasmata], objects of worship), but connected with “one that feared God” [phoboumenos ton theon] Luke describes “a God-fearing proselyte” as in 10:22, 35. This is his usual term for the Gentile seekers after God (13:16, 26; 17:4, 17, etc.), who had come into the worship of the synagogue without circumcision, and were not strictly proselytes, though some call such men “proselytes of the gate” (cf. Ac 13:43); but clearly Cornelius and his family were still regarded as outside the pale of Judaism (10:28, 34; 11:1, 8; 15:7). They had seats in the synagogue, but were not Jews. Gave much alms [poiōn eleemosunas pollas]. Doing many alms (the very phrase in Mt 6:2), a characteristic mark of Jewish piety and from a Gentile to the Jewish people. Prayed [deomenos]. Begging of God. Almsgiving and prayer were two of the cardinal points with the Jews (Jesus adds fasting in his picture of the Pharisee in Mt 6:1-18).

10:3 Coming in [eiselthonta]. Ingressive second aorist active participle, not present. So punctiliar, “saw come,” not “saw coming.” So also “say” or “speak,” not “saying.” Luke repeats the account of this vision to Cornelius twice (10:30; 11:13) and also the story of the vision to Peter (10:1-16, 28; 11:5).

10:4 Lord [kurie]. Cornelius recognizes the angel of God (verse 3) as God’s messenger. Are gone up [anebēsan]. Timeless second aorist active indicative of [anabainō]. Gone up like the smoke of incense in sacrifices. For a memorial [eis mnēmosunon]. Old word from [mnēmōn]. The only other instance in the N.T. is by Jesus about the act of Mary of Bethany (Mt 26:13; Mr 14:9). His prayers and his alms proved his sincerity and won the ear of God.

10:5 Fetch [metapempsai]. First aorist middle (indirect, for one’s self) imperative of [metapempō], usual voice in ancient Greek with this verb in sense of sending another for one’s own sake. Only in Acts in the N.T. See also 10:22.

10:6 Lodgeth [xenizetai]. Present passive indicative of [xenizō] old verb from [xenos], a stranger as a guest. So to entertain a guest as here or to surprise by strange acts (Ac 17:20; 1Pe 4:4). Whose [hōi]. To whom, dative of possession. By the seaside [para thalassan]. Along by the sea. Note accusative case. Outside the city walls because a tanner and to secure water for his trade. Some tanneries are by the seashore at Jaffa today.

10:8 Rehearsed [exēgēsamenos]. See on Lu 24:35. All the details about the vision. The soldier was “devout” like Cornelius and would protect the two household servants [oiketōn].

10:9 On the morrow [tēi epaurion]. Locative case of article with the compound adverb [hēmerāi] day being understood), the second day after leaving Caesarea, 28 miles from Joppa. The third day (the next morrow, verse 23) they start back home and the fourth day (on the morrow again, verse 24) they reach Caesarea. As they [ekeinōn]. The party of three from Caesarea. Genitive absolute with present participle [hodoiporountōn] (journeying) and [eggizontōn] (drew nigh). The housetop [to dōma]. Old word and in Gospels (Lu 3:19, etc.), but only here in Acts. From [demō], to build, and so any part of the building (hall, dining room, and then roof). The roof was nearly flat with walls around and so was a good place for meditation and prayer and naps.

10:10 Hungry [prospeinos] Only instance of the word known, a [hapax legomenon]. Probably “very hungry” [pros] = besides, in addition). Desired [ēthelen]. Imperfect active. Was longing to eat. It was about twelve o’clock noon and Peter may even have smelt the savory dishes, “while they made ready” [paraskeuazontōn]. “The natural and the supernatural border closely on one another, with no definable limits” (Furneaux). He fell into a trance [egeneto ep’ auton ekstasis]. More exactly, “An ecstasy came upon him,” in which trance he passed out of himself [ekstasis], from [existēmi] and from which one came to himself (12:11). Cf. also 11:5; 22:17. It is thus different from a vision [horama] as in verse 3.

10:11 Beholdeth [theōrei]. Vivid historical present and change from past time. Opened [aneōigmenon], perfect passive participle with double reduplication, state of completion). Descending [katabainon]. Present active participle describing the process. Sheet [othonēn]. Old word for linen cloth and only here in the N.T. Accusative case in apposition with [skeuos] (vessel). Let down [Kathiemenon]. Present passive participle of [Kathiēmi]. Old verb, but in the N.T. only here and Lu 5:19; Ac 9:25. Linear action here picturing the process, “being let down.” By four corners [tessarsin archais]. Instrumental case of [archē], beginning. We say “end” or extremity for this use of the word. The picture is the sheet held up by four cords to which the sheet is fastened. Isa 11:12 had said that Israel would be gathered from the four corners of the earth. Knowling follows Hobart in taking the four corners of the sheet to be a medical phrase for bandage (the end of a bandage).

10:12 Were [hupērchen]. Imperfect of [huparchō] in sense of [ēn], to exist, be. Fish are not mentioned, perhaps because the sheet had no water, though they were clean and unclean also (Le 11:9; De 14:9). All manner of [panta]. Literally, all, but clearly all varieties, not all individuals. Both clean and unclean animals are in the sheet.

10:14 Not so, Lord [Mēdamōs, kurie]. The negative [mēdamōs] calls for the optative [eiē] (may it not be) or the imperative [estō] (let it be). It is not [oudamōs], a blunt refusal (I shall not do it). And yet it is more than a mild protest as Page and Furneaux argue. It is a polite refusal with a reason given. Peter recognizes the invitation to slay [thuson] the unclean animals as from the Lord [kurie] but declines it three times. For I have never eaten anything [hoti oudepote ephagon pan]. Second aorist active indicative, I never did anything like this and I shall not do it now. The use of [pan] (everything) with [oudepote] (never) is like the Hebrew (lo—kōl) though a like idiom appears in the vernacular Koinē (Robertson, Grammar, p. 752). Common and unclean [koinon kai akatharton]. [Koinos] from epic [xunos] [xun, sun], together with) originally meant common to several (Latin communis) as in Ac 2:44; 4:32; Tit 1:4; Jude 1:3. The use seen here (also Mr 7:2, 5; Ro 14:14; Heb 10:29; Re 21:27; Ac 10:28; 11:8), like Latin vulgaris is unknown in ancient Greek. Here the idea is made plain by the addition of [akatharton] (unclean), ceremonially unclean, of course. We have the same double use in our word “common.” See on Mr 7:18f. where Mark adds the remarkable participle [katharizōn] (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God’s plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil.

10:15 Make not thou common [su mē koinou]. Note emphatic position of [su] (thou). Do thou stop making common what God cleansed [ekatharisen]. The idiom of [mē] with the present active imperative [koinou] means precisely this. Peter had just called “common” what God had invited him to slay and eat.

10:16 Thrice [epitris]. For three times. Peter remained unconvinced even by the prohibition of God. Here is a striking illustration of obstinacy on the part of one who acknowledges the voice of God to him when the command of the Lord crosses one’s preferences and prejudices. There are abundant examples today of precisely this thing. In a real sense Peter was maintaining a pose of piety beyond the will of the Lord. Peter was defiling what God had cleansed. Was received up [anelēmphthē]. First aorist passive indicative of [analambanō], to take up. The word used of the Ascension (1:22).

10:17 Was much perplexed in himself [en heautōi diēporei]. Imperfect active of [diaporeō], intensive compound [dia], thoroughly, and [a] privative and [poros], way), to be completely at a loss to know what road to take. Old verb, but in N.T. only in Luke and Acts. Page notes that Luke is singularly fond of verbs compounded with [dia]. See on Lu 9:7 and Ac 2:12. When out of the ecstasy he was more puzzled than ever. Might be [an eiē]. Optative with [an] in indirect question simply retained from the direct (Robertson, Grammar, pp. 1021, 1044). See Ac 17:18, for the direct and Lu 1:62 for the indirect [an theloi] both times). It is the conclusion of a fourth class condition. Having made inquiry [dierōtēsantes]. First aorist active participle of [dierōtaō], another compound of [dia], to ask one after another, to ask through, old verb, but only here in the N.T. It took diligent inquiry to find the obscure house of Simon the tanner. Stood before the gate [epestēsan epi ton pulōna]. Second aorist active indicative of [ephistēmi], intransitive. Note repetition of [epi]. The messengers stopped right at the folding gates of the passage [pulōna] which led from the street to the inner court or house.

10:18 Called [phōnēsantes]. In a loud voice that those inside the house might hear. Asked [epunthanonto]. Imperfect middle of [punthanomai], old verb to make inquiry especially with an indirect question as here. Kept on inquiring. Westcott and Hort follow B C here and read [eputhonto] (second aorist middle, effective aorist). Either makes sense, though the imperfect is more picturesque. Were lodging [xenizetai]. Present middle indicative retained in indirect question. See on verse 6 for the verb.

10:19 Thought [dienthumoumenou]. Genitive absolute of present middle participle of [dienthumeomai], a double compound [dia] and [en-] with [thumos] and another [hapax legomenon] save in ecclesiastical writers, though [enthumeomai] is common enough and Textus Receptus so reads here. Peter was revolving in his mind, through and through, in and out, to find the meaning of the strange vision.

10:20 But [alla]. So usually, though it is open to question whether [alla] is adversative here and not rather, “Now then.” Get thee down [katabēthi]. Second aorist active imperative, at once. Go [poreuou]. Present middle imperative, go on. Nothing doubting [mēden diakrinomenos]. Another compound of [dia], old and common verb for a divided mind [dia] like [duo], two). Note usual negative of the present middle participle, the subjective [mēden]. The notion of wavering (Jas 1:6) is common with this verb in the middle voice. In Ac 11:12 the aorist active [mēden diakrinanta] is used perhaps with the idea of conduct towards others rather than his own internal doubt as here (Page). For I [hoti egō]. The Holy Spirit assumes responsibility for the messengers from Cornelius and thus connects their mission with the vision which was still troubling Peter. Peter had heard his name called by the man (verse 19).

10:21 Cause [aitia]. Or reason. Common in this sense. See on Mt 19:3.

10:22 Righteous [dikaios]. In the Jewish sense as in Lu 1:6; 2:25. Well reported of [marturoumenos]. Present passive participle as in 6:3. Cf. the other centurion in Lu 7:4. Nation [ethnous]. Not [laou], for the speakers are Gentiles. Was warned [echrēmatisthē]. First aorist passive of [chrēmatizō], old word for doing business, then consulting an oracle, and here of being divinely (word God not expressed) warned as in Mt 2:12, 22; Lu 2:26; Heb 11:7. Then to be called or receive a name from one’s business as in Ac 11:26; Ro 7:3.

10:23 Lodged them [exenisen]. Active voice here rather than passive as in 10:6. Accompanied him [sunēlthan autōi]. Associative instrumental case after verb. The wisdom of having these half dozen Jewish Christians from Joppa with Peter in the house of Cornelius in Caesarea becomes manifest in Jerusalem (11:12).

10:24 Was waiting [ēn prosdokōn]. Periphrastic imperfect active, in eager expectation and hope, directing the mind [dokaō] towards [pros] anything. Old and common verb. Near [anagkaious]. Only instance in the N.T. of this sense of [anagkaios] from [anagkē], necessity, what one cannot do without, necessary (1Co 12:22), duty (Ac 13:46), or blood relations as here. The ancient Greek writers combined these two words [suggeneis], kinsmen, [anagkaious], necessary friends) as here. It was a homogeneous group of Gentiles close to Cornelius and predisposed to hear Peter favourably.

10:25 That Peter entered [tou eiselthein ton Petron]. This is a difficult construction, for the subject of [egeneto] (it happened) has to be the articular genitive infinitive [tou eiselthein] with the accusative of general reference [ton Petron]. Most commentators consider it inexplicable. It is probably an extension of the ordinary articular infinitive under the influence of the Hebrew infinitive construct without regard to the case, regarding it as a fixed case form and so using it as nominative. Precisely this construction of [tou] and the infinitive as the subject of a verb occurs in the LXX (2Ch 6:7, etc.). See Robertson, Grammar, pp. 1067f. for full discussion of this obvious Hebraism. Somewhat similar examples appear in Ac 20:3; 27:1. But the Codex Bezae avoids this awkward idiom by the genitive absolute [proseggizontos tou Petrou] and some additional details (one of the servants ran forward and announced that he was come). Worshipped him [prosekunēsen]. “Cornelius was not an idolator and would not have honoured Peter as a god” (Furneaux). The word probably means here reverence like old English usage (Wycliff) and not actual worship, though Peter took it that way (verse 26). Jesus accepted such worship (Mt 8:2; Lu 5:8 by Peter).

10:27 As he talked with him [sunomilōn autōi]. Present active participle of [sunomileō], rare compound and here alone in the N.T., with associative instrumental case. The uncompounded verb is common enough though in the N.T. only in Lu 24:14 which see and Ac 20:11; 24:26. Findeth [heuriskei]. Vivid historical present indicative active. Come together [sunelēluthotas]. Second perfect active participle of [sunerchomai]. It was an expectant group of Gentiles eager for Peter’s interpretation of the vision of Cornelius.

10:28 How that it is an unlawful thing [hōs athemiton estin]. The conjunction [hōs] is sometimes equivalent to [hoti] (that). The old form of [athemitos] was [athemistos] from [themisto] [themizō, themis], law custom) and [a] privative. In the N.T. only here and 1Pe 4:3 (Peter both times). But there is no O.T. regulation forbidding such social contact with Gentiles, though the rabbis had added it and had made it binding by custom. There is nothing more binding on the average person than social custom. On coming from the market an orthodox Jew was expected to immerse to avoid defilement (Edersheim, Jewish Social Life, pp. 26-28; Taylor’s Sayings of the Jewish Fathers, pp. 15, 26, 137, second edition). See also Ac 11:3; Ga 2:12. It is that middle wall of partition between Jew and Gentile (Eph 2:14) which Jesus broke down. One of another nation [allophulōi]. Dative case of an old adjective, but only here in the N.T. [allos], another, [phulon], race). Both Juvenal (Sat. XIV. 104, 105) and Tacitus (History, V. 5) speak of the Jewish exclusiveness and separation from Gentiles. And yet unto [kamoi]. Dative of the emphatic pronoun (note position of prominence) with [kai] [crasis] meaning here “and yet” or adversative “but” as often with [kai] which is by no means always merely the connective “and” (Robertson, Grammar, pp. 1182f.). Now Peter takes back both the adjectives used in his protest to the Lord (verse 14) “common and unclean.” It is a long journey that Peter has made. He here refers to “no one” [mēdena], not to “things,” but that is great progress.

10:29 Without gainsaying [anantirrhētōs]. [A] privative with compound adverb from [anti] (back, in return, against) and verbal [rhētos] (from [errhēthēn], to speak). Late and rare and here only in the N.T., but the adjective in 19:36. Without answering back. That is true after the Holy Spirit expressly told Peter to go with the messengers of Cornelius (10:19-23). Peter’s objections were made to the Lord in the vision which he did not understand. But that vision prepared him for this great step which he had now taken. He had stepped over the line of Jewish custom. With what intent [tini logōi]. More exactly, “for what reason” as in Plato, Gorgias 512 C.

10:30 Four days ago [apo tetartēs hēmeras]. From the fourth day, reckoning backwards from this day. I was keeping the ninth hour of prayer [ēmēn tēn enatēn proseuchomenos]. Periphrastic middle imperfect and accusative of extension of time (all the ninth hour).

10:31 Is heard [eisēkousthē]. Sort of timeless first aorist passive indicative as is “are had in remembrance” [emnēsthēsan]. See verse 4 “are gone up for a memorial”).

10:32 In the house of Simon [en oikiāi Simōnos]. See 9:43 for [para Simōni] with same idea.

10:33 And thou hast well done that thou art come [su te kalōs epoiēsas paragenomenos]. “And thou didst well in coming.” A regular formula for expressing thanks as in Php 4:14; 3Jo 1:6; 2Pe 1:19. The participle completes the idea of [kalōs poieō] neatly. Cornelius commends Peter for his courage in breaking away from Jewish custom and takes no offence at the implied superiority of the Jews over the Gentiles. Cornelius and his circle of kinsmen and close friends are prepared soil for a new era in the history of Christianity. The Samaritans were now nominal Jews and the Ethiopian eunuch was a single case, but here Peter the chief apostle, not Philip the preaching deacon (evangelist), was involved. It was a crisis. Cornelius reveals an open mind for the message of God through Peter. Commanded thee [prostetagmena soi]. Perfect passive participle with the dative case [soi]. Cornelius is a military man and he employs a military term [prostassō], old word to command). He is ready for orders from the Lord.

10:34 Opened his mouth [anoixas to stoma]. Solemn formula for beginning his address (8:35; 18:14; Mt 5:2; 13:35). But also good elocution for the speaker. I perceive [katalambanomai]. Aoristic present middle of [katalambanō], to take hold of, the middle noting mental action, to lay hold with the mind (Ac 4:13; 10:34; 25:25; Eph 3:18). It had been a difficult thing for Peter to grasp, but now “of a truth” [ep’ alētheias] the light has cleared away the fogs. It was not until Peter had crossed the threshold of the house of Cornelius in the new environment and standpoint that he sees this new and great truth. Respecter of persons [prosōpolēmptēs]. This compound occurs only here and in Chrysostom. It is composed of [prosōpon] face or person [pros] and [ops], before the eye or face) and [lambanō]. The abstract form [prosōpolēmpsia] occurs in Jas 2:1 (also Ro 2:11; Eph 6:9; Col 3:25) and the verb [prosōpolempteō] in Jas 2:9. The separate phrase [lambanein prosōpon] occurs in Lu 20:21; Ga 2:6. The phrase was already in the LXX (De 10:17; 2Ch 19:7; Ps 82:6). Luke has simply combined the two words into one compound one. The idea is to pay regard to one’s looks or circumstances rather than to his intrinsic character. The Jews had come to feel that they were the favourites of God and actually sons of the kingdom of heaven because they were descendants of Abraham. John the Baptist rebuked them for this fallacy.

10:35 Acceptable to him [dektos autōi]. Verbal adjective from [dechomai]. Acceptabilis. That is to say, a Gentile would not have to become a Jew in order to become a Christian. Evidently Peter had not before perceived this fact. On the great Day of Pentecost when he spoke of the promise “to all those afar off” (2:39) Peter understood that they must first become Jews and then Christians. The new idea that now makes a revolution in Peter’s outlook is precisely this that Christ can and will save Gentiles like this Cornelius group without their becoming Jews at all.

10:36 The word which he sent [ton logon hon apesteilen]. Many ancient MSS. (so Westcott and Hort) read merely [ton logon apesteilen] (he sent the word). This reading avoids the anacoluthon and inverse attraction of [logon] to the case of the relative [hon] (which). Preaching good tidings of peace through Jesus Christ [euaggelizomenos eirēnēn dia Iēsou Christou]. Gospelizing peace through Jesus Christ. There is no other way to have real peace between individuals and God, between races and nations, than by Jesus Christ. Almost this very language occurs in Eph 2:17 where Paul states that Jesus on the cross “preached (gospelized) peace to you who are afar off and peace to you who are near.” Peter here sees what Paul will see later with great clearness. He is Lord of all [houtos estin pantōn kurios]. A triumphant parenthesis that Peter throws in as the reason for his new truth. Jesus Christ is Lord of all, both Jews and Gentiles.

10:37 Ye know [humeis oidate]. Peter reminds his Gentile audience that the main facts concerning Jesus and the gospel were known to them. Note emphatic expression of [humeis] (you). Beginning [arxamenos]. The Textus Receptus has [arxamenon] (accusative), but the nominative is given by Aleph A B C D E H and is certainly correct. But it makes a decided anacoluthon. The accusative would agree with [rhēma] used in the sense of message or story as told by the disciples. The nominative does not agree with anything in the sentence. The same phrase occurs in Lu 23:5. Here is this aorist middle participle almost used like an adverb. See a similar loose use of [arxamenos] in the same sense by Peter in Ac 1:22. The baptism of John is given as the terminus a quo. The story began with a skip to Galilee after the baptism just like the Gospel of Mark. This first message of Peter to the Gentiles (10:37-44) corresponds in broad outline with Mark’s Gospel. Mark heard Peter preach many times and evidently planned his Gospel (the Roman Gospel) on this same model. There is in it nothing about the birth and childhood of Jesus nor about the intervening ministry supplied by John’s Gospel for the period (a year) between the baptism and the Galilean Ministry. Peter here presents an objective statement of the life, death, and resurrection of Jesus with proof from the Scriptures that he is the Messiah. It is a skilful presentation.

10:38 Jesus of Nazareth [Iēsoun ton apo Nazareth]. Jesus the one from Nazareth, the article before the city identifying him clearly. The accusative case is here by [prolepsis], Jesus being expressed for emphasis before the verb “anointed” and the pronoun repeated pleonastically after it. “Jesus transfers the mind from the gospel-history to the personal subject of it” (Hackett). God anointed him [echrisen, auton, ho theos]. First aorist active of the verb [chriō], to anoint, from which the verbal [Christos] is formed (Ac 2:36). The precise event referred to by Peter could be the Incarnation (Lu 1:35f.), the Baptism (Lu 3:22), the Ministry at Nazareth (Lu 4:14). Why not to the life and work of Jesus as a whole? Went about doing good [diēlthen euergetōn]. Beautiful description of Jesus. Summary (constative) aorist active of [dierehomai], to go through [dia] or from place to place. The present active participle [euergetōn] is from the old verb [euergeteō] [eu], well, [ergon], work) and occurs only here in the N.T. The substantive [euergetēs] (benefactor) was often applied to kings like Ptolemy Euergetes and that is the sense in Lu 22:25 the only N.T. example. But the term applies to Jesus far more than to Ptolemy or any earthly king (Cornelius a Lapide). And healing [kai iōmenos]. And in particular healing. Luke does not exclude other diseases (cf. Lu 13:11,16), but he lays special emphasis on demoniacal possession (cf. Mr 1:23). That were oppressed [tous katadunasteuomenous]. Present passive articular participle of [katadunasteuō]. A late verb in LXX and papyri. In the N.T. only here and Jas 2:6 (best MSS.). One of the compounds of [kata] made transitive. The reality of the devil (the slanderer, [diabolos] is recognized by Peter. For God was with him [hoti ho theos ēn met’ autou]. Surely this reason does not reveal “a low Christology” as some charge. Peter had used the same language in Ac 7:9 and earlier in Lu 1:28, 66 as Nicodemus does in Joh 3:2.

10:39 And we are witnesses [kai hēmeis martures]. Compare “ye yourselves know” (verse 37). Peter thus appeals to what the audience know and to what the disciples know. He made the same claim about personal witnesses of the Resurrection of Jesus at Pentecost (2:32). Here Peter affirms full knowledge of the work of Jesus in Judea (for whole country including Galilee and Perea) and Jerusalem (given mainly in John’s Gospel). In the Greek [hōn] (which) is attracted into the genitive case to agree with the antecedent [pantōn] (all), a common enough idiom. Whom also they slew [hon kai aneilan]. Second aorist active indicative of [anaireō] with [a] as often in Acts (2:23; 5:30). But note [kai] (also) in the old MSS., not in the Textus Receptus. They “also” slew him, went that far, “this crowning atrocity” (Vincent), [kai] could here be “even.” Hanging him on a tree [kremasantes epi xulou]. This same expression used by Peter in 5:30 which see for discussion.

10:40 Gave him to be made manifest [edōken auton emphanē genesthai]. Peculiar phrase, here only in the N.T. and in Ro 10:20 (quoted from Isa 65:1). [Emphanē], predicate accusative after infinitive [genesthai] agreeing with [auton] object of [edōken].

10:41 Chosen before [prokecheirotonēmenois]. Perfect passive participle dative plural from [procheirotoneō], to choose or designate by hand [cheirotoneō, cheir], hand, and [teinō], to stretch, as in Ac 14:23; 2Co 8:19), beforehand [pro], a double compound as old as Plato, but here alone in the N.T. Peter is evidently stating the thing as it happened and not trying to make a convincing story by saying that both friends and foes saw him after his resurrection. It is the “historian’s candour” (Paley) in Luke here that adds to the credibility of the narrative. The sceptical Jews would not have believed and Jesus was kept from open contact with the world of sin after his Passion. To us who did eat and drink with him [hēmin hoitines sunephagomen kai sunepiomen autōi]. The “who” [hoitines] is first person agreeing with “us” [hēmin]. Second aorist active indicative of the common verbs [sunesthiō] and [sumpinō]. [Autōi] is associative instrumental case. There are difficulties to us in understanding how Jesus could eat and drink after the resurrection as told here and in Lu 24:41-3, but at any rate Peter makes it clear that it was no hallucination or ghost, but Jesus himself whom they saw after he rose from the dead, “after the rising as to him” [meta to anastēnai auton], [meta] with the accusative articular infinitive second aorist active and the accusative [auton] of general reference). Furneaux dares to think that the disciples misunderstood Jesus about eating after the resurrection. But that is to deny the testimony merely because we cannot explain the transition state of the body of Jesus.

10:42 He charged [parēggeilen]. First aorist active indicative as in 1:4. There Jesus is the subject and so probably here, though Page insists that [ho theos] (God) is here because of verse 40. To testify [diamarturasthai]. First aorist middle infinitive. See on 2:40. Ordained [hōrismenos]. Perfect passive participle of [horizō], old verb, to mark out, to limit, to make a horizon. Judge [kritēs]. The same point made by Peter in 1Pe 4:5. He does not use the word “Messiah” to these Gentiles though he did say “anointed” [echrisen] in verse 38. Peter’s claim for Jesus is that he is the Judge of Jew and Gentile (living and dead).

10:43 Every one that believeth [panta ton pisteuonta]. This accusative active participle of general reference with the infinitive in indirect discourse is the usual idiom. Only [labein] (second aorist active infinitive of [lambanō] is not indirect statement so much as indirect command or arrangement. The prophets bear witness to Jesus Christ to this effect. It is God’s plan and no race distinctions are drawn. Peter had already said the same thing at Pentecost (2:38), but now he sees himself that Gentiles do not have to become Jews, but have only to believe in Jesus as Messiah and Judge as foretold by the prophets. It was glorious news to Cornelius and his group. Through his name [dia tou onomatos autou], not as a title or magic formula (Ac 18:13), but the power of Christ himself represented by his name.

10:44 While Peter yet spake [eti lalountos tou Petrou]. Genitive absolute of present participle, still going on. The Holy Ghost fell [epepesen to pneuma to hagion]. Second aorist active indicative of [epipiptō], old verb to fall upon, to recline, to come upon. Used of the Holy Spirit in 8:16; 10:44; 11:15. It appears that Peter was interrupted in his sermon by this remarkable event. The Jews had received the Holy Spirit (2:4), the Samaritans (8:17), and now Gentiles. But on this occasion it was before baptism, as was apparently true in Paul’s case (9:17f.). In 8:16; 19:5 the hands of the apostles were also placed after baptism on those who received the Holy Spirit. Here it was unexpected by Peter and by Cornelius and was indubitable proof of the conversion of these Gentiles who had accepted Peter’s message and had believed on Jesus Christ as Saviour.

10:45 They of the circumcision which believed [hoi ek peritomēs pistoi]. The believing ones of the circumcision, more exactly. Were amazed [exestēsan]. Second aorist active indicative, intransitive, of [existēmi]. They stood out of themselves. On the Gentiles also [kai epi ta ethnē]. Or, even upon the Gentiles. Was poured out [ekkechutai]. Present perfect passive retained in indirect discourse of [ekcheō] or [ekchunō], old verb, used metaphorically of the Holy Spirit also in 2:17 (from Joe 2:28f.), Ac 2:33.

10:46 They heard [ēkouon]. Imperfect active, were hearing, kept on hearing. Speak [lalountōn]. Present active participle, speaking, for they kept it up. With tongues [glōssais]. Instrumental case as in 2:4, 11 which see. The fuller statement there makes it clear that here it was new and strange tongues also as in 19:6; 1Co 14:4-19. This sudden manifestation of the Holy Spirit’s power on uncircumcised Gentiles was probably necessary to convince Peter and the six brethren of the circumcision that God had opened the door wide to Gentiles. It was proof that a Gentile Pentecost had come and Peter used it effectively in his defence in Jerusalem (Ac 11:15).

10:47 Can any man forbid the water? [Mēti to hudōr dunatai kōl–sai tis?]. The negative [mēti] expects the answer No. The evidence was indisputable that these Gentiles were converted and so were entitled to be baptized. See the similar idiom in Lu 6:39. Note the article with “water.” Here the baptism of the Holy Spirit had preceded the baptism of water (Ac 1:5; 11:16). “The greater had been bestowed; could the lesser be withheld?” (Knowling). That these should not be baptized [tou mē baptisthēnai toutous]. Ablative case of the articular first aorist passive infinitive of [baptizō] with the redundant negative after the verb of hindering [kōl–sai] and the accusative of general reference [toutous]. The redundant negative after the verb of hindering is not necessary though often used in ancient Greek and in the Koinē (papyri). Without it see Mt 19:14; Ac 8:36 and with it see Lu 4:42; 24:16; Ac 14:18. Cf. Robertson, Grammar, pp. 1061, 1094, 1171. The triple negatives here are a bit confusing to the modern mind [mēti] in the question, [kōl–sai], to hinder or to cut off, [mē] with [baptisthēnai]. Literally, Can any one cut off the water from the being baptized as to these? Meyer: “The water is in this animated language conceived as the element offering itself for the baptism.” As well as we [hōs kai hēmeis]. The argument was conclusive. God had spoken. Note the query of the eunuch to Philip (Ac 8:36).

10:48 Commanded [prosetaxen]. First aorist active indicative. Peter himself abstained from baptizing on this occasion (cf. Paul in 1Co 1:14). Evidently it was done by the six Jewish brethren. Them to be baptized [autous baptisthēnai]. Accusative of general reference with the first aorist passive infinitive. In the name of Jesus Christ [en tōi onomati Iēsou Christou]. The essential name in Christian baptism as in 2:38; 19:5. But these passages give the authority for the act, not the formula that was employed (Alvah Hovey in Hackett’s Commentary. See also chapter on the Baptismal Formula in my The Christ of the Logia). “Golden days” [aurei dies], Bengel) were these for the whole group.

Chapter 11

11:1 In Judea [kata tēn Ioudaian]. Throughout Judea (probably all Palestine), distributive use of [kata]. The news from Casearea spread like wildfire among the Jewish Christians. The case of the Samaritans was different, for they were half Jews, though disliked. But here were real Romans even if with Jewish affinities. Had received [edexanto]. First aorist middle indicative. The English idiom requires “had” received, the Greek has simply “received.”

11:2 They that were of the circumcision [hoi ek peritomēs]. Literally, those of circumcision (on the side of circumcision, of the circumcision party). The phrase in 10:46 is confined to the six brethren with Peter in Caesarea (11:12). That can hardly be the meaning here for it would mean that they were the ones who brought the charge against Peter though Hort takes this view. All the disciples in Jerusalem were Jews so that it can hardly mean the whole body. In Ga 2:12 the phrase has the narrower sense of the Judaizing or Pharisaic wing of the disciples (Ac 15:5) who made circumcision necessary for all Gentile converts. Probably here by anticipation Luke so describes the beginning of that great controversy. The objectors probably did not know of Peter’s vision at Joppa, but only of the revolutionary conduct of Peter in Caesarea. These extremists who spoke probably had abundant sympathy in their protest. The apostles are mentioned in verse 1, but are not referred to in verse 2. Apparently they are in contrast with the circumcision party in the church. Contended [diekrinonto]. Imperfect middle of the common verb [diakrinō], to separate. Here to separate oneself apart [dia], to take sides against, to make a cleavage [dia], two, in two) as in Jude 1:9. So Peter is at once put on the defensive as the contention went on. It is plain that Peter was not regarded as any kind of pope or overlord.

11:3 Thou wentest in [eisēlthes]. Direct form, but Westcott and Hort have it [eisēlthen] (he went in), indirect form. So with [sunephages] (didst eat) and [sunephagen] (did eat). The direct is more vivid. Men uncircumcised [andras akrobustian echontas]. “Men having uncircumcision.” It is a contemptuous expression. They did not object to Peter’s preaching to the Gentiles, but to his going into the house of Cornelius and eating with them, violating his supposed obligations as a Jew (Hackett). It was the same complaint in principle that the Pharisees had made against Jesus when he ate with publicans and sinners (Lu 15:12). The Jews had not merely the Mosaic regulations about clean and unclean food, but also the fact that at a Gentile table some of the meat may have been an idol sacrifice. And Peter himself had similar scruples when the vision came to him at Joppa and when he entered the house of Cornelius in Caesarea 10:28). Peter had been led beyond the circumcision party.

11:4 Began [arxamenos]. Not pleonastic here, but graphically showing how Peter began at the beginning and gave the full story of God’s dealings with him in Joppa and Caesarea. Expounded [exetitheto]. Imperfect middle of [ektithēmi], to set forth, old verb, but in the N.T. only in Acts (7:21; 11:4; 18:26; 28:23), a deliberate and detailed narrative “in order” [kathexēs]. Old word for in succession. In the N.T. only in Lu 1:2; 8:1; Ac 3:24; 11:14; 18:23. Luke evidently considered this defence of Peter important and he preserves the marks of authenticity. It came originally from Peter himself (verses 5, 6, 15, 16). “The case of Cornelius was a test case of primary importance” (Page), “the first great difficulty of the early Church.” Part of the story Luke gives three times (10:3-6,30-32; 11:13f.). See the discussion chapter 10 for details given here.

11:5 Let down [kathiemenēn]. Here agreeing with the “sheet” [othonēn], feminine), not with “vessel” [skeuos], neuter) as in 10:11. Even unto me [achri emou]. Vivid detail added here by Peter.

11:6 When I had fastened my eyes [atenisas]. This personal touch Peter adds from his own experience. See on Lu 4:20; Ac 3:4, 12 for this striking verb [atenizō], to stretch the eyes towards, first aorist active participle here. I considered [katanoeō]. Imperfect active of [kataneoō] to put the mind down on, to ponder, I was pondering. And saw [kai eidon]. Second aorist active indicative, saw in a flash.

11:7 A voice saying [phōnēs legousēs]. Genitive case after [ēkousa] (cf. 9:7 and accusative 9:4 which see for discussion). Participle [legousēs] (present active of [legō] agreeing with [phōnēs], a kind of indirect discourse use of the participle.

11:8 Came into my mouth [eisēlthen eis to stoma mou]. Instead of [ephagon] (I ate) in 10:14. Different phrase for the same idea.

11:10 Was drawn up [anespasthē]. Instead of [anelēmpthē] (was taken up) in 10:16. First aorist passive indicative of [anaspaō], old verb, but in N.T. only in Lu 14:5 and here.

11:12 Making no distinction [mēden diakrinanta]. So Westcott and Hort (first aorist active participle) instead of [mēden diakrinomenon] “nothing doubting” (present middle participle) like 10:20. The difference in voice shows the distinction in meaning. We entered into the man’s house [eisēlthomen eis ton oikon tou andros]. Peter confesses it, but shows that the other six went in also. He avoids mention of Cornelius’s name and office.

11:13 Standing and saying [stathenta kai eiponta]. More precisely, “stand and say” (punctiliar act, first aorist passive and second aorist active participles). Fetch Simon [metapempsai Simōna]. First aorist middle imperative. Third time mentioned (10:5, 22; 11:13). Perhaps Peter is anxious to make it plain that he did not go of his own initiative into the house of Cornelius. He went under God’s direct orders.

11:14 Whereby thou shalt be saved, thou and all thy house [en hois sōthēsēi su kai pās ho oikos sou]. Future passive indicative of [sōzō], to save. Clearly Cornelius was unsaved in spite of his interest in Jewish worship. Clearly also the household of Cornelius would likewise be won to Christ by the words of Simon Peter. This is household conversion before the household baptism (10:48; 11:17).

11:15 As I began to speak [en tōi arxasthai me lalein]. [En] with the locative of the articular aorist infinitive [arxasthai] (punctiliar action simply) and the accusative of general reference. The second infinitive [lalein] (to speak) is dependent on [arxasthai], “In the beginning to speak as to me.” Even as on us at the beginning [hōsper kai eph’ hēmās en archēi]. Peter recalls vividly the events at Pentecost, the speaking with tongues and all. It is noteworthy that Peter does not here repeat his sermon. “He rests his defence, not on what he said, but on what God did” (Furneaux).

11:16 I remembered [emnēsthēn]. First aorist passive indicative of the common verb [mimnēskō], to remind. Peter recalls the very words of Jesus as reported in Ac 1:5. Peter now understands this saying of Jesus as he had not done before. That is a common experience with us all as new experiences of grace open richer veins in God’s truth (Joh 12:16). Peter clearly sees that the water baptism is merely the symbol or picture of the spiritual baptism in the heart.

11:17 The like gift [tēn isēn dōrean]. The equal gift, equal in quality, rank, or measure. Common word. When we believed [pisteusasin]. First aorist active participle of [pisteuō] in the dative case. It agrees both with [hēmin] (unto us) and with [autois] (unto them), “having believed on the Lord Jesus Christ.” Both classes (Gentiles and Jews) trusted in Christ, and both received the Holy Spirit. Who was I [egō tis ēmēn]. Note order, “I, who was I.” “That I could withstand God” [dunatos kōl–sai ton theon]. Literally, “able to withstand or hinder God.” It is a rhetorical question, really two questions. Who was I ? Was I able to hinder God? Peter’s statement of the facts made an unanswerable defence. And yet Peter (Ga 2:11) will later in Antioch play the coward before emissaries from Jerusalem on this very point of eating with Gentile Christians.

11:18 Held their peace [hēsuchasan]. Ingressive aorist active indicative of [hēsuchazō], old verb to be quiet, to keep quiet. The wrangling (verse 2) ceased. The critics even “glorified God” [edoxasan], ingressive aorist again). Then to the Gentiles also [Ara kai tois ethnesin]. [Ergo] as in Lu 11:20, 48 and like [ara oun] in Ro 5:18. In ancient Greek inferential [ara] cannot come at the beginning of a clause as here. It was reluctant acquiescence in the undoubted fact that God had “granted repentance unto life” to these Gentiles in Caesarea, but the circumcision party undoubtedly looked on it as an exceptional case and not to be regarded as a precedent to follow with other Gentiles. Peter will see in this incident (Ac 15:8) the same principle for which Paul contends at the Jerusalem Conference. Furneaux suggests that this conduct of Peter in Caesarea, though grudgingly acquiesced in after his skilful defence, decreased his influence in Jerusalem where he had been leader and helped open the way for the leadership of James the Lord’s brother.

11:19 They therefore that were scattered abroad [hoi men oun diasparentes]. Precisely the same words used in 8:4 about those scattered by Saul (which see) and a direct reference to it is made by the next words, “upon the tribulation that arose about Stephen” [apo tēs thlipseōs tēs genomenēs epi Stephanōi]. As a result of [apo], in the case of [epi] Stephen. From that event Luke followed Saul through his conversion and back to Jerusalem and to Tarsus. Then he showed the activity of Peter outside of Jerusalem as a result of the cessation of the persecution from the conversion of Saul with the Gentile Pentecost in Caesarea and the outcome in Jerusalem. Now Luke starts over again from the same persecution by Saul and runs a new line of events up to Antioch parallel to the other, probably partly following. Except to Jews only [ei mē monon Ioudaiois]. Clearly these disciples did not know anything about the events in Caesarea and at first their flight preceded that time. But it was a wonderful episode, the eager and loyal preaching of the fleeing disciples. The culmination in Antioch was probably after the report of Peter about Caesarea. This Antioch by the Orontes was founded 300 B.C. by Seleucus Nicator and was one of five cities so named by the Seleucides. It became the metropolis of Syria though the Arabs held Damascus first. Antioch ranked next to Rome and Alexandria in size, wealth, power, and vice. There were many Jews in the cosmopolitan population of half a million. It was destined to supplant Jerusalem as the centre of Christian activity.

11:20 Spake [elaloun]. Inchoative imperfect active, began to speak. For them it was an experiment. Unto the Greeks also [kai pros tous Hellēnas]. This is undoubtedly the correct reading in spite of Hellenists [Hellēnistas] or Grecian Jews in B E H L P. [Hellēnas] is read by A and D and a corrector of Aleph. The presence of “also” or “even” [kai] in Aleph A B makes no sense unless “Greeks” is correct. Hellenists or Grecian Jews as Christians were common enough as is seen in Ac 2; 6. Saul also had preached to the Hellenists in Jerusalem (9:29). Hellenists were merely one kind of Jews in contrast with those who spoke Aramaic (Ac 6). It is true that the case of Cornelius was first in importance, but it is not clear that it was before the work in Antioch. Probably the report of the work among the Greeks in Antioch reached Jerusalem after Peter’s defence in 11:1-18. That explains the calm tone about it and also why Barnabas and not Peter was sent to investigate. Peter and John (Ac 8) had condoned Philip’s work in Samaria and Peter was the agent in the work among the Romans in Caesarea. His position was now well-known and his services discounted for this new crisis. These Greeks in Antioch were apparently in part pure heathen and not “God-fearers” like Cornelius. A man of wisdom was called for. These preachers were themselves Hellenists (verse 19) and open to the lessons from their environment without a vision such as Peter had at Joppa. “It was a departure of startling boldness” (Furneaux) by laymen outside of the circle of official leaders.

11:21 The hand of the Lord was with them [ēn cheir kuriou met’ autōn]. This O.T. phrase (Ex 9:3; Isa 59:1) is used by Luke (Lu 1:66; Ac 4:28, 30; 13:11). It was proof of God’s approval of their course in preaching the Lord Jesus to Greeks. Turned unto the Lord [epestrepsen epi ton kurion]. First aorist active indicative of [epistrephō], common verb to turn. The usual expression for Gentiles turning to the true God (14:15; 15:3, 19; 26:18, 20; 1Th 1:9). Here “Lord” refers to “the Lord Jesus” as in verse 20, though “the hand of the Lord” is the hand of Jehovah, clearly showing that the early disciples put Jesus on a par with Jehovah. His deity was not a late development read back into the early history.

11:22 Came to the ears [ēkousthē eis ta ōta]. First aorist passive indicative of [akouō], was heard in the ears. Of the church which was in Jerusalem [tēs ekklēsias tēs en Ierousalēm]. Not yet was the term “church” applied to the group of disciples in Antioch as it is in 11:26; 13:1. They sent forth [exapesteilan]. First aorist active indicative of the double compound verb [ex-apo-stellō], to send out and away. The choice of Barnabas was eminently wise. He already had a position of leadership in Jerusalem because of his generosity (4:36f.) and his championship of Saul after his conversion (9:27). He was originally from Cyprus and probably had personal friends among some of the leaders in this new movement. He was to investigate the work of the travelling preachers (verse 19) all the way to Antioch [heōs Antiocheias].

11:23 The grace of God, was glad [tēn charin tēn tou theou echarē]. Note repetition of the article, “the grace that of God.” The verb (second aorist passive indicative of [chairō] has the same root as [charis]. See the same suavis paronomasia in Lu 1:28. “Grace brings gladness” (Page). “A smaller man would have raised difficulties as to circumcision or baptism” (Furneaux). He exhorted [parekalei]. Imperfect active, picturing the continuous encouragement from Barnabas. With purpose of heart [tēi prothesei tēs kardias]. Placing before (from [pro-tithēmi], old word for set plan as in Ac 27:13; Ro 8:28. The glow of the first enthusiasm might pass as often happens after a revival. Barnabas had a special gift (4:36) for work like this. Cleave unto the Lord [prosmenein [en] tōi kuriōi]. Dative case (locative if [en] is genuine) of [kurios] (here Jesus again) after [prosemenein] to keep on remaining loyal to (present active infinitive). Persistence was needed in such a pagan city.

11:24 For [hoti]. Because. This is the explanation of the conduct of Barnabas. The facts were opposed to the natural prejudices of a Jew like Barnabas, but he rose above such racial narrowness. He was a really good man [agathos]. See Ro 5:7 for distinction between [agathos] and [dikaios], righteous, where [agathos] ranks higher than [dikaios]. Besides, Barnabas was full of the Holy Spirit (like Peter) and of faith and so willing to follow the leading of God’s Spirit and take some risks. This is a noble tribute paid by Luke. One wonders if Barnabas was still living when he wrote this. Certainly he was not prejudiced against Barnabas though he will follow the fortunes of Paul after the separation (15:36-41). Was added unto the Lord [prosetethē tōi kuriōi]. First aorist passive indicative of [prostithēmi], common verb to add to. These people were added to the Lord Jesus before they were added to the church. If that were always true, what a difference it would make in our churches.

11:25 To seek for Saul [anazētēsai Saulon]. First aorist (effective) active infinitive of purpose. [Anazēteō] is a common verb since Plato, but in the N.T. only here and Lu 2:44, 45, to seek up and down [ana], back and forth, to hunt up, to make a thorough search till success comes. It is plain from Ga 1:21 that Saul had not been idle in Cilicia. Tarsus was not very far from Antioch. Barnabas probably knew that Saul was a vessel of choice (Ac 9:15) by Christ for the work among the Gentiles. He knew, of course, of Saul’s work with the Hellenists in Jerusalem (9:29) and echoes of his work in Cilicia and Syria had probably come to him. So to Tarsus he goes when he saw the need for help. “He had none of the littleness which cannot bear the presence of a possible rival” (Furneaux). Barnabas knew his own limitations and knew where the man of destiny for this crisis was, the man who already had the seal of God upon him. The hour and the man met when Barnabas brought Saul to Antioch. The door was open and the man was ready, far more ready than when Jesus called him on the road to Damascus. The years in Cilicia and Syria were not wasted for they had not been idle. If we only knew the facts, it is probable that Saul also had been preaching to Hellenes as well as to Hellenists. Jesus had definitely called him to work among the Gentiles (9:15). In his own way he had come to the same place that Peter reached in Caesarea and that Barnabas now holds in Antioch. God always has a man prepared for a great emergency in the kingdom. The call of Barnabas was simply the repetition of the call of Christ. So Saul came.

11:26 Even for a whole year [kai eniauton holon]. Accusative of extent of time, probably the year A.D. 44, the year preceding the visit to Jerusalem (11:30), the year of the famine. The preceding years with Tarsus as headquarters covered A.D. 37 (39) to 44. They were gathered together with the church [sunachthēnai en tēi ekklēsiāi]. First aorist passive infinitive of [sunagō], old verb, probably here to meet together as in Mt 28:12. In Ac 14:27 the verb is used of gathering together the church, but here [en tēi ekklēsiāi] excludes that idea. Barnabas met together “in the church” (note first use of the word for the disciples at Antioch). This peculiar phrase accents the leadership and co-operation of Barnabas and Saul in teaching [didaxai], first aorist active infinitive) much people. Both infinitives are in the nominative case, the subject of [egeneto] (it came to pass). And that the disciples were called Christians first in Antioch [chrēmatisai te prōtōs en Antiocheiāi tous mathētas Christianous]. This first active infinitive [chrēmatisai] is also a subject of [egeneto] and is added as a separate item by the use of [te] rather than [kai]. For the word itself in the sense of divine command see on Mt 2:12, 22; Lu 2:26; Ac 10:22. Here and in Ro 7:3 it means to be called or named (assuming a name from one’s business, [chrēma], from [chraomai], to use or to do business). Polybius uses it in this sense as here. [Tous mathētas] (the disciples) is in the accusative of general reference with the infinitive. [Christianous] (Christians) is simply predicate accusative. This word is made after the pattern of [Herodianus] (Mt 22:16, [Herōidianoi], followers of Herod), [Caesarianus], a follower of Caesar (Deissmann, Light from the Ancient East, p. 377, gives papyri examples of the genitive [Kaisaros] meaning also “belonging to Caesar” like the common adjective [Caesarianus]. It is made thus like a Latin adjective, though it is a Greek word, and it refers to the Hebrew belief in a Messiah (Page). The name was evidently given to the followers of Christ by the Gentiles to distinguish them from the Jews since they were Greeks, not Grecian Jews. The Jews would not call them Christians because of their own use of [Christos] the Messiah. The Jews termed them Galileans or Nazarenes. The followers of Christ called themselves disciples (learners), believers, brethren, saints, those of the Way. The three uses of Christian in the N.T. are from the heathen standpoint (here), Ac 26:28 (a term of contempt in the mouth of Agrippa), and 1Pe 4:16 (persecution from the Roman government). It is a clear distinction from both Jews and Gentiles and it is not strange that it came into use first here in Antioch when the large Greek church gave occasion for it. Later Ignatius was bishop in Antioch and was given to the lions in Rome, and John Chrysostom preached here his wonderful sermons.

11:27 Prophets [prophētai]. Christian prophets these were (cf. 13:1) who came from Jerusalem (the headquarters, 8:15). Judas and Silas are called prophets (14:4; 15:32). They were not just fore-tellers, but forth-tellers. The prophet had inspiration and was superior to the speaker with tongues (1Co 14:3). John was a prophet (Lu 7:26). We need prophets in the ministry today.

11:28 Signified [esēmainen]. Imperfect active in Westcott and Hort, but aorist active [esēmānen] in the margin. The verb is an old one from [sēma] [sēmeion] a sign (cf. the symbolic sign in 21:11). Here Agabus (also in 21:10) does predict a famine through the Holy Spirit. Should be [mellein esesthai]. [Mellō] occurs either with the present infinitive (16:27), the aorist infinitive (12:6), or the future as here and 24:15; 27:10. Over all the world [eph’ holēn tēn oikoumenēn]. Over all the inhabited earth [gēn], understood). Probably a common hyperbole for the Roman empire as in Lu 2:1. Josephus (Ant. VIII. 13, 4) appears to restrict it to Palestine. In the days of Claudius [epi Klaudiou]. He was Roman Emperor A.D. 41–44. The Roman writers (Suetonius, Dio Cassius, Tacitus) all tell of dearths (assiduae sterilitates) during the brief reign of Claudius who was preceded by Caligula and followed by Nero.

11:29 Every man according to his ability [kathōs euporeito tis]. Imperfect middle of [euporeō], to be well off (from [euporos], old verb, but here alone in the N.T., “as any one was well off.” The sentence is a bit tangled in the Greek from Luke’s rush of ideas. Literally, “Of the disciples, as any one was able (or well off), they determined [hōrisan], marked off the horizon) each of them to send relief [eis diakonian], for ministry) to the brethren who dwelt in Judaea.” The worst of the famine came A.D. 45. The warning by Agabus stirred the brethren in Antioch to send the collection on ahead.

11:30 Sending [aposteilantes]. First aorist active participle of [apostellō], coincident action with [epoiēsan] (did). To the elders [pros tous presbuterous]. The first use of that term for the Christian preachers. In 20:17, 28 “elders” and “bishops” are used interchangeably as in Tit 1:5, 7. The term probably arose gradually and holds a position in the church similar to the same term in the synagogue. The apostles were apparently absent from Jerusalem at this time and they were no longer concerned with serving tables. In 21:18 Paul presented the later collection also to the elders. Since Peter and James (till his death) were in Jerusalem during the persecution in chapter 12 it is probable that the visit of Barnabas and Saul to Jerusalem came really after that persecution for Peter left Jerusalem (12:17). The elders here mentioned may include the preachers in Judea also outside of Jerusalem (26:20).

Chapter 12

12:1 About that time [kat’ ekeinon ton kairon]. Same phrase in Ro 9:9. That is, the early part of A.D. 44 since that is the date of Herod’s death. As already suggested, Barnabas and Saul came down from Antioch to Jerusalem after the persecution by Herod at the end of 44 or the beginning of 45. Herod the king [Hērōidēs ho basileus]. Accurate title at this particular time. Herod Agrippa I, grandson of Herod the Great, was King of Palestine A.D. 42 to 44; only for these three years was a Herod king over Palestine since the death of Herod the Great and never afterwards. Archelaus never actually became king though he had the popular title at first (Mt 2:22). Put forth his hands [epebalen tas cheiras]. Second aorist active indicative of [epiballō], old verb, to cast upon or against. The same idiom with [tas cheiras] (the hands, common Greek idiom with article rather than possessive pronoun) in 4:3; 5:18. To afflict [kakōsai]. First aorist active infinitive of [kakoō], old word to do harm or evil to [kakos], already in 7:6, 19. Outside of Acts in the N.T. only 1Pe 5:13. Infinitive of purpose. Probably the first who were afflicted were scourged or imprisoned, not put to death. It had been eight years or more since the persecution over the death of Stephen ceased with the conversion of Saul. But the disciples were not popular in Jerusalem with either Sadducees or Pharisees. The overtures to the Gentiles in Caesarea and Antioch may have stirred up the Pharisees afresh (cf. 6:14). Herod Agrippa I was an Idumean through his grandfather Herod the Great and a grandson of Mariamne the Maccabean princess. He was a favourite of Caligula the Roman Emperor and was anxious to placate his Jewish subjects while retaining the favour of the Romans. So he built theatres and held games for the Romans and Greeks and slew the Christians to please the Jews. Josephus (Ant. XIX. 7, 3) calls him a pleasant vain man scrupulously observing Jewish rites. Here we have for the first time political power (after Pilate) used against the disciples.

12:2 James the brother of John [Iakōbon ton adelphon Iōanou]. He had been called by Jesus a son of thunder along with his brother John. Jesus had predicted a bloody death for both of them (Mr 10:38ff.; Mt 20:23). James is the first of the apostles to die and John probably the last. He is not James the Lord’s brother (Ga 1:19). We do not know why Luke tells so little about the death of James and so much about the death of Stephen nor do we know why Herod selected him as a victim. Eusebius (H.E. ii. 9) quotes Clement of Alexandria as saying that a Jew made accusations against James and was converted and beheaded at the same time with him. Killed with the sword [aneilen machairēi]. The verb is a favourite one with Luke (Ac 2:33; 5:33,36; 7:28; 9:23-29; 10:39, etc.). Instrumental case and Ionic form of [machaira]. The Jews considered beheading a shameful death as in the case of the Baptist (Mt 14:10).

12:3 That it pleased the Jews [hoti areston estin tois Ioudaiois]. Indirect assertion with the present tense [estin] retained. [Areston] is the verbal adjective from [areskō] followed by the dative as in Joh 8:29. Proceeded to seize [prosetheto sullabein]. A patent Hebraism in Lu 20:11f. already, and nowhere else in the N.T. It occurs in the LXX (Ge 4:2; 8:12; 18:29, etc.). Second aorist middle indicative of [prostithēmi] and the second aorist active infinitive of [sullambanō]. Literally, he added to seize, he seized Peter in addition to James. The days of unleavened bread [hēmerai tōn azumōn]. By this parenthesis Luke locates the time of the year when Peter was arrested, the passover. It was a fine occasion for Agrippa to increase his favour among the crowds of Jews there by extra zeal against the Christians. It is possible that Luke obtained his information about this incident from John Mark for at his Mother’s house the disciples gathered (12:12).

12:4 When he had taken him [piasas]. See on 3:7 for same form. He put him in prison [etheto eis phulakēn]. Second aorist middle indicative of [tithēmi], common verb. This is the third imprisonment of Peter (4:3; 5:18). To four quaternions of soldiers [tessarsin tetradiois stratiōtōn]. Four soldiers in each quaternion [tetradion] from [tetras], four), two on the inside with the prisoner (chained to him) and two on the outside, in shifts of six hours each, sixteen soldiers in all, the usual Roman custom. Probably Agrippa had heard of Peter’s previous escape (5:19) and so took no chances for connivance of the jailors. After the passover [meta to pascha]. The passover feast of eight days. “The stricter Jews regarded it as a profanation to put a person to death during a religious festival” (Hackett). So Agrippa is more scrupulous than the Sanhedrin was about Jesus. To bring him forth [anagagein auton]. Second aorist active infinitive of [anagō], to lead up, old verb, used literally here. Peter was in the inner prison or lower ward and so would be led up to the judgment seat where Herod Agrippa would sit (cf. Joh 19:13). To the people [tōi laōi]. Ethical dative, in the presence of and for the pleasure of the Jewish people.

12:5 Therefore [men oun]. Because of the preceding situation. Was kept [etēreito]. Imperfect passive, continuously guarded, waiting for the feast to be over. But prayer was made earnestly [proseuchē de ēn ektenōs ginomenē]. Probably [de] here is not adversative (but), merely parallel (and) as Page argues. It was a crisis for the Jerusalem church. James had been slain and Peter was to be the next victim. Hence “earnestly” (late adverb from [ektenēs], strained, from [ekteinō], to stretch. In the N.T. only here, Lu 22:44; 1Pe 1:22) prayer was going up [ginomenē], present middle participle, periphrastic imperfect with [ēn]. It looked like a desperate case for Peter. Hence the disciples prayed the more earnestly.

12:6 Was about to bring him forth [ēmellen prosagagein] or [proagagein]. The MSS. vary, but not [anagagein] of verse 4. The same night [tēi nukti ekeinēi]. Locative case, on that (very) night. Was sleeping [ēn koimōmenos]. Periphrastic middle imperfect. Bound with two chains [dedemenos halusesin dusin]. Perfect passive participle of [deō], to bind, followed by instrumental case. One chain was fastened to each soldier (one on each side of Peter). Kept [etēroun]. Imperfect active, were keeping. Two guards outside before the door and two inside, according to Roman rule. Did Peter recall the prophecy of Jesus that he should be put to death in his old age (Joh 21:18)? Jesus had not said, as Furneaux does, that he would die by crucifixion.

12:7 Stood by him [epestē]. Ingressive second aorist active indicative of [ephistēmi], intransitive. This very form occurs in Lu 2:9 of the sudden appearance of the angel of the Lord to the shepherds. Page notes that this second aorist of [ephistēmi] occurs seven times in the Gospel of Luke, eight times in the Acts, and nowhere else in the N.T. Note also the same form [apestē] (departed from, from [aphistēmi], stood off from) of the disappearance of the angel in verse 10. In the cell [en tōi oikēmati]. Literally, a dwelling place or habitation (from [oikeō], to dwell, [oikos], house), but here not the prison as a whole as in Thucydides, but the room in the prison (cell) where Peter was chained to the two guards. Old word, but only here in the N.T. He smote Peter on the side [pataxas tēn pleuran tou Petrou]. More exactly, “smote the side of Peter.” Strongly enough to wake Peter up who was sound asleep and yet not rouse the two guards. It was probably between 3 A.M. and 6 A.M., hours when changes in the guards were made. Rise up [anasta]. Short form (Koinē) of [anastēthi], second aorist active imperative of [anistēmi], intransitive. So also Ac 9:11 (Westcott and Hort text); Eph 5:14. Fell off [exepesan]. Second aorist active with [a] ending like first aorist of [expiptō], old verb. This miracle was necessary if Peter was to escape without rousing the two guards.

12:8 Gird thyself [zōsai]. Direct middle first aorist (ingressive) imperative (Robertson, Grammar, pp. 806f.) from [zōnnumi] [zōnnuō]. Old verb, but in the N.T. only here and Joh 21:18 (twice to Peter) where the active voice and the reflexive pronoun occur in the first example. The girdle was worn round the [chitōn] or undergarment. Bind on [hupodēsai]. Indirect middle (by yourself or for yourself) first aorist imperative of [hupodeō], to bind under, old verb, only three times in the N.T. (Mr 6:9; Ac 12:8; Eph 6:15 (middle)). Sandals [sandalia]. Persian word common from Herodotus on, a sole made of wood or leather covering the bottom of the foot and bound on with thongs. In the N.T. only here and Mr 6:9. In the LXX used indiscriminately with [hupodēma]. Cast about thee [peribalou]. Second aorist middle (indirect) imperative of [periballō], old and common verb to throw around, especially clothing around the body as here. The [himation] (outer garment) was put over the [chitōn]. It was not a hurried flight. Follow me [akolouthei moi]. Present (linear) active imperative, keep on following me (associative instrumental case).

12:9 Wist not [ouk ēidei]. Past perfect of [oida] used as imperfect, did not know. Followed [ēkolouthei]. Imperfect active, kept on following as the angel had directed (verse 8). That it was true [hoti alēthes estin]. Indirect assertion and so present tense retained. Note “true” [alēthes] in the sense of reality or actuality. Which was done [to ginomenon]. Present middle participle, that which was happening. Thought he saw a vision [edokei horama blepein]. Imperfect active, kept on thinking, puzzled as he was. [Blepein] is the infinitive in indirect assertion without the pronoun (he) expressed which could be either nominative in apposition with the subject as in Ro 1:22 or accusative of general reference as in Ac 5:36; 8:9 (Robertson, Grammar, pp. 1036-40). Peter had had a vision in Joppa (10:10) which Luke describes as an “ecstasy,” but here is objective fact, at least Luke thought so and makes that distinction. Peter will soon know whether he is still in the cell or not as we find out that a dream is only a dream when we wake up.

12:10 When they were past [dielthontes]. Second aorist active participle of [dierchomai], transitive with [dia] in composition. The first and the second ward [prōtēn phulakēn kai deuteran]. It is not clear to what this language refers. Some take it to mean single soldiers, using [phulakēn] in the sense of a guard (one before the door, one at the iron gate). But it seems hardly likely that the two soldiers with whom Peter had been stationed are meant. Probably the “first ward” means the two soldiers of the quaternion stationed by the door and the second ward some other soldiers, not part of the sixteen, further on in the prison by the iron gate. However understood, the difficulties of escape are made plain. Unto the iron gate that leadeth into the city [epi tēn pulēn tēn sidērān tēn pherousan eis tēn polin]. Note the triple use of the article (the gate the iron one the one leading into the city). For this resumptive use of the article see Robertson, Grammar, pp. 762, 764. This iron gate may have opened from a court out into the street and effectually barred escape. Opened to them [ēnoigē autois]. Second aorist passive indicative of [anoigō], the usual later form though [ēnoichthē] (first aorist passive) occurs also, was opened. Of its own accord [automatē]. Old compound adjective [autos], self, obsolete [maō], to desire eagerly, feminine form though masculine [automatos] also used as feminine). In the N.T. only here and Mr 4:28. It was a strange experience for Peter. The Codex Bezae adds here “went down the seven steps” [katebēsan tous hepta bathmous], an interesting detail that adds to the picture. One street [rhumēn mian]. The angel saw Peter through one of the narrow streets and then left him. We have no means of knowing precisely the location of the prison in the city. On “departed” [apestē] see on verse 7.

12:11 Was come to himself [en heautōi genomenos]. Second aorist middle participle of [ginomai] with [en] and the locative case, “becoming at himself.” In Lu 15:17 we have [eis heauton elthōn] (coming to himself, as if he had been on a trip away from himself). Now I know of a truth [nun oida alēthōs]. There was no further confusion of mind that it was an ecstasy as in 10:10. But he was in peril for the soldiers would soon learn of his escape, when the change of guards came at 6 A.M. Delivered me [exeilato me]. Second aorist middle indicative of [exaireō]. The Lord rescued me of himself by his angel. Expectation [prosdokias]. Old word from [prosdokaō], to look for. In the N.T. only here and Lu 21:26. James had been put to death and the Jewish people were eagerly waiting for the execution of Peter like hungry wolves.

12:12 When he had considered [sunidōn]. Second aorist active participle of [suneidon] (for the defective verb [sunoraō], to see together, to grasp as a whole, old verb, but in the N.T. only here and 14:6, save the perfect indicative [sunoida] (1Co 4:4) and participle (Ac 5:2). It is the word from which [suneidēsis] (conscience) comes (Ro 2:15). Peter’s mind worked rapidly and he decided what to do. He took in his situation clearly. To the house of Mary [epi tēn oikian tēs Marias]. Another Mary (the others were Mary the mother of Jesus, Mary of Bethany, Mary Magdalene, Mary wife of Cleopas, Mary the mother of James and Joses). She may have been a widow and was possessed of some means since her house was large enough to hold the large group of disciples there. Barnabas, cousin of John Mark her son (Col 4:10), was also a man of property or had been (Ac 4:36f.). It is probable that the disciples had been in the habit of meeting in her house, a fact known to Peter and he was evidently fond of John Mark whom he afterwards calls “my son” (1Pe 5:13) and whom he had met here. The upper room of Ac 1:13 may have been in Mary’s house and Mark may have been the man bearing a pitcher of water (Lu 22:10) and the young man who fled in the Garden of Gethsemane (Mr 14:51f.). There was a gate and portress here as in the house of the highpriest (Joh 18:16). Peter knew where to go and even at this early hour hoped to find some of the disciples. Mary is one of the many mothers who have become famous by reason of their sons, though she was undoubtedly a woman of high character herself. Were gathered together and were praying [ēsan sunēthroismenoi kai proseuchomenoi]. Note difference in the tenses, one periphrastic past perfect passive [sunathroizō] old verb, in the N.T. here only and 19:25 and the uncompounded [throizō] in Lu 24:33) and the periphrastic imperfect. The praying apparently had been going on all night and a large number (many, [hikanoi] of the disciples were there. One recalls the time when they had gathered to pray (4:31) after Peter had told the disciples of the threats of the Sanhedrin (4:23). God had rescued Peter then. Would he let him be put to death now as James had been?

12:13 When he knocked at the door of the gate [krousantos autou tēn thuran tou pulōnos]. Genitive absolute with aorist active participle of [krouō], common verb to knock or knock at. So from the outside (Lu 13:25). [Pulōn] here is the gateway or passageway from the door [thura] that leads to the house. In verse 14 it is still the passageway without the use of [thura] (door, so for both door and passageway). To answer [hupakousai]. To listen under before opening. First aorist active infinitive of [hupakouō], common verb to obey, to hearken. A maid [paidiskē]. Portress as in Joh 18:17. A diminutive of [pais], a female slave (so on an ostracon of second century A.D., Deissmann, Light from the Ancient East, p. 200). Rhoda. A rose. Women can have such beautiful names like Dorcas (Gazelle), Euodia (Sweet Aroma), Syntyche (Good Luck). Mark or Peter could tell Luke her name.

12:14 When she knew [epignousa]. Second aorist (ingressive) active participle of [epiginōskō], to know fully or in addition [epi], to recognize. She knew Peter and his voice from his frequent visits there. For joy [apo tēs charās]. From her joy (ablative case), life-like picture of the maid who left Peter standing outside with the door to the passageway unopened. Note the aorist tenses for quick action [ouk ēnoixen], [eisdramousa] (from [eistrechō], defective verb, only here in the N.T.), [apēggeilen]. Stood [hestanai]. Second perfect active infinitive of [histēmi], intransitive, in indirect assertion with [ton Petron] (Peter) accusative of general reference. The slave girl acted as if she were a member of the family (Furneaux), but she left Peter in peril.

12:15 Thou art mad [mainēi]. Present middle indicative second person singular. Old verb, only in the middle voice. Festus used the same word to Paul (26:24). The maid was undoubtedly excited, but it was a curious rebuff from those who had been praying all night for Peter’s release. In their defence it may be said that Stephen and James had been put to death and many others by Saul’s persecution. She confidently affirmed [diischurizeto]. Imperfect middle of [diischurizomai], an old word of vigorous and confident assertion, originally to lean upon. Only here in the N.T. The girl stuck to her statement. It is his angel [Ho aggelos estin autou]. This was the second alternative of the disciples. It was a popular Jewish belief that each man had a guardian angel. Luke takes no position about it. No scripture teaches it.

12:16 Continued knocking [epemenen krouōn]. Imperfect active and present participle. Now all heard the knocking. When they had opened [anoixantes]. First aorist active participle of [anoigō] or [-numi]. The whole group rushed out to the courtyard this time to make sure. They were amazed [exestēsan]. The frequent second aorist active (intransitive) indicative of [existēmi].

12:17 There were probably loud exclamations of astonishment and joy. Beckoning with the hand [kataseisas tēi cheiri]. First aorist active participle of [kataseiō], old verb to signal or shake down with the hand (instrumental case [cheiri]. In the N.T. only in Ac 12:17; 13:16; 19:33; 21:40. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, [sigāin], present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. Declared [diēgēsato]. First aorist middle of [diēgeomai], old verb to carry through a narrative, give a full story. See also Ac 9:27 of Barnabas in his defence of Saul. Peter told them the wonderful story. Unto James and the brethren [Iakōbōi kai tois adelphois]. Dative case after [apaggeilate] (first aorist active imperative). Evidently “James and the brethren” were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord’s brother, is now the leading presbyter or elder in Jerusalem though there were a number (11:30; 21:18). Paul even terms him apostle (Gal 1:19), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Ac 12:2) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Ac 15:13). To another place [eis heteron topon]. Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Ac 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Gal 2:7; 1Pe 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1Pe 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2Co 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man’s foundation (Ro 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Ac 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1Co 9:5).

12:18 As soon as it was day [Genomenēs hēmeras]. Genitive absolute, day having come. No small stir [tarachos ouk oligos]. Litotes [ouk oligos], occurs eight times in the Acts as in 15:2, and nowhere else in the N.T. [Tarachos] (stir) is an old word from [tarassō], to agitate. In the N.T only here and 19:23. Probably all sixteen soldiers were agitated over this remarkable escape. They were responsible for the prisoner with their lives (cf. Ac 16:27; 27:42). Furneaux suggests that Manaen, the king’s foster-brother and a Christian (13:1), was the “angel” who rescued Peter from the prison. That is not the way that Peter looked at it. What was become of Peter [ti ara ho Petros egeneto]. An indirect question with the aorist indicative retained. [Ara] adds a syllogism (therefore) to the problem as in Lu 1:66. The use of the neuter [ti] (as in Ac 13:25) is different from [tis], though nominative like [Petros], literally, “what then Peter had become,” “what had happened to Peter” (in one idiom). See the same idiom in Joh 21:21 [houtos de ti]. But this one what (verb [genēsetai] not used).

12:19 He examined [anakrinas]. First aorist active participle of [anakrinō], old verb to sift up and down, to question thoroughly, in a forensic sense (Lu 23:14; Ac 4:9; 12:19; 28:18). That they should be put to death [apachthēnai]. First aorist passive infinitive (indirect command) of [apagō], old verb to lead away, especially to execution as in Mt 27:31. Here it is used absolutely. This was the ordinary Roman routine and not a proof of special cruelty on the part of Herod Agrippa. Tarried [dietriben]. Imperfect active. Herod Agrippa made his home in Jerusalem, but he went to Caesarea to the public games in honour of Emperor Claudius.

12:20 Was highly displeased [ēn thumomachōn]. Periphrastic imperfect active of [thumomacheō], late compound of [thumos] (passionate heat) and [machomai], to fight. Only here in the N.T., to fight desperately, to have a hot quarrel. Whether it was open war with the Phoenicians or just violent hostility we do not know, save that Phoenicia belonged to Syria and Herod Agrippa had no authority there. The quarrel may have been over commercial matters. They came with one accord [homothumadon parēsan]. The representatives of Tyre and Sidon. See on 1:14 for [homothumadon]. Tyre was a colony of Sidon and had become one of the chief commercial cities of the world by reason of the Phoenician ships. The king’s chamberlain [ton epi tou koitōnos tou basileos]. The one over the bedchamber [koitōnos], late word from [koitē], bed, here only in the N.T.). Made their friend [peisantes]. First aorist active participle of [peithō], to persuade. Having persuaded (probably with bribes as in Mt 28:14). They asked for peace [ēitounto eirēnēn]. Imperfect middle of [aiteō], kept on asking for peace. Because their country was fed [dia to trephesthai autōn tēn choran]. Causal sentence with [dia] and the articular infinitive (present passive of [trephō], to nourish or feed) and the accusative of general reference, “because of the being fed as to their country.” Tyre and Sidon as large commercial cities on the coast received large supplies of grain and fruits from Palestine. Herod had cut off the supplies and that brought the two cities to action.

12:21 Upon a set day [taktēi hēmerāi]. Locative case and the verbal adjective of [tassō], to arrange, appoint, old word, here only in the N.T. Josephus (Ant. XVII. 6, 8; XIX. 8, 2) gives a full account of the occasion and the death of Herod Agrippa. It was the second day of the festival in honour of the Emperor Claudius, possibly his birthday rather than the Quinquennalia. The two accounts of Luke and Josephus supplement each other with no contradiction. Josephus does not mention the name of Blastus. Arrayed himself in royal apparel [endusamenos esthēta basilikēn]. First aorist middle (indirect) participle of [endunō] or [enduō], common verb to put on. Literally, having put royal apparel on himself (a robe of silver tissue, Josephus says). The rays of the sun shone on this brilliant apparel and the vast crowd in the open amphitheatre became excited as Herod began to speak. Made an oration [edēmēgorei]. Imperfect active of [dēmēgoreō], old verb from [dēmēgoros] (haranguer of the people), and that from [dēmos] (people) and [agoreuō], to harangue or address the people. Only here in the N.T. He kept it up.

12:22 Shouted [epephōnei]. Imperfect active, kept on shouting, calling out to him. Old verb, but only four times in the N.T. and all by Luke. The heathen crowd [dēmos] repeated their flattering adulation to gain Herod’s favour. The voice of a god [theou phōnē]. In the pagan sense of emperor worship, not as the Supreme Being. But it was pleasing to Herod Agrippa’s vanity.

12:23 Smote him [epataxen auton]. Effective aorist active indicative of [patassō], old verb, used already in verse 7 of gentle smiting of the angel of the Lord, here of a severe stroke of affliction. Like Nebuchadnezzar (Da 4:30) pride went before a fall. He was struck down in the very zenith of his glory. Because [anth’ hōn]. [Anti] with the genitive of the relative pronoun, “in return for which things.” He accepted the impious flattery (Hackett) instead of giving God the glory. He was a nominal Jew. He was eaten of worms [genomenos skōlēkobrōtos]. Ingressive aorist middle participle, “becoming worm-eaten.” The compound verbal adjective [skōlēx], worm, [brōtos], eaten, from [bibrōskō] is a late word (II Macc. 9:9) of the death of Antiochus Epiphanes, used also of a tree (Theophrastus), here only in the N.T. The word [skōlēx] was used of intestinal worms and Herodotus (IV. 205) describes Pheretima, Queen of Cyrene, as having swarms of worms which ate her flesh while still alive. Josephus (Ant. XIX. 8, 2) says that Herod Agrippa lingered for five days and says that the rotting of his flesh produced worms, an item in harmony with the narrative in Luke. Josephus gives further details, one a superstitious sight of an owl sitting on one of the ropes of the awning of the theatre while the people flattered him, an omen of his death to him. Luke puts it simply that God smote him. Gave up the ghost [exepsuxen]. Effective aorist active of [ekpsuchō], to breathe out, late verb, medical term in Hippocrates, in the N.T. only in Ac 5:5, 10; 12:23. Herod was carried out of the theatre a dying man and lingered only five days.

12:24 Grew and multiplied [ēuxanen kai eplēthuneto]. Imperfect active and passive. Cf. 6:1. The reaction from the death of James and the imprisonment of Peter.

12:25 From Jerusalem [ex Ierousalēm]. Probably correct text, though D has [apo]. Westcott and Hort follow Aleph B in reading [eis] (to) Jerusalem, an impossible reading contradicted by 11:29f.; 13:1. The ministration [diakonian] referred to is that in 11:29f. which may have taken place, in point of time, after the death of Herod. Taking with them [sunparalabontes]. Taking along [para] with [sun] them, John Mark from Jerusalem (12:12) to Antioch (13:1). The aorist participle does not express subsequent action as Rackham here argues (Robertson, Grammar, pp. 861-863).

Chapter 13

13:1 In the church that was there [kata tēn ousan ekklēsian]. Possibly distributed throughout the church (note “in the church” 11:26). Now a strong organization there. Luke here begins the second part of Acts with Antioch as the centre of operations, no longer Jerusalem. Paul is now the central figure instead of Peter. Jerusalem had hesitated too long to carry out the command of Jesus to take the gospel to the whole world. That glory will now belong to Antioch. Prophets and teachers [prophētai kai didaskaloi]. All prophets were teachers, but not all teachers were prophets who were for-speakers of God, sometimes fore-speakers like Agabus in 11:28. The double use of [te] here makes three prophets (Barnabas, Symeon, Lucius) and two teachers (Manaen and Saul). Barnabas heads the list (11:22) and Saul comes last. Symeon Niger may be the Simon of Cyrene who carried the Saviour’s cross. Lucius of Cyrene was probably one of the original evangelists (11:20). The name is one of the forms of Luke, but it is certainly not Luke the Physician. Manaen shows how the gospel was reaching some of the higher classes (home of Herod Antipas). Foster-brother [suntrophos]. Old word for nourished with or brought up with one collactaneus (Vulgate). These are clearly the outstanding men in the great Greek church in Antioch.

13:2 As they ministered to the Lord [leitourgountōn autōn toi kuriōi]. Genitive absolute of [leitourgeō], old verb, used of the Attic orators who served the state at their own cost [leōs] or [laos], people, and [ergon], work or service). Common in the LXX of the priests who served in the tabernacle (Ex 28:31, 39) like [leitourgia] (Lu 1:23) which see. So in Heb 10:11. In Ro 15:27 of aiding others in poverty. Here of worship (prayer, exhortation, fasting). The word liturgy grows out of this use. And fasted [kai nēsteuontōn]. Genitive absolute also. Christian Jews were keeping up the Jewish fast (Lu 18:12). Note fasting also in the choice of elders for the Mission Churches (Ac 14:23). Fasting was not obligatory on the Christians, but they were facing a great emergency in giving the gospel to the Gentile world. Separate me [aphorisate dē moi]. First aorist active imperative of [aphorizō], old verb to mark off boundaries or horizon, used by Paul of his call (Ro 1:1; Ga 1:15). The Greek has [dē], a shortened form of [ēdē] and like Latin jam and German doch, now therefore. It ought to be preserved in the translation. Cf. Lu 2:15; Ac 15:36; 1Co 6:20. [Moi] is the ethical dative. As in verse 1 Barnabas is named before Saul. Both had been called to ministry long ago, but now this call is to the special campaign among the Gentiles. Both had been active and useful in such work. Whereunto [ho]. Here [eis] has to be repeated from [eis to ergon] just before, “for which” as Jesus sent the twelve and the seventy in pairs, so here. Paul nearly always had one or more companions.

13:3 When they had fasted [nēsteusantes]. Either finishing the same fast in verse 2 or another one (Hackett), but clearly a voluntary fast. Laid their hands upon them [epithentes tas cheiras autois]. Second aorist active participle of [epitithēmi]. Not ordination to the ministry, but a solemn consecration to the great missionary task to which the Holy Spirit had called them. Whether the whole church took part in this ceremony is not clear, though in 15:40 “the brethren” did commend Paul and Silas. Perhaps some of them here acted for the whole church, all of whom approved the enterprise. But Paul makes it plain in Php 4:15 that the church in Antioch did not make financial contribution to the campaign, but only goodwill. But that was more than the church at Jerusalem would have done as a whole since Peter had been arraigned there for his activities in Caesarea (Ac 11:1-18). Clearly Barnabas and Saul had to finance the tour themselves. It was Philippi that first gave money to Paul’s campaigns. There were still heathen enough in Antioch, but the church approved the going of Barnabas and Saul, their very best.

13:4 So they [autoi men oun]. They themselves indeed therefore. No contrast is necessary, though there is a slight one in verses 5, 6. Luke again refers to the Holy Spirit as the source of their authority for this campaign rather than the church at Antioch. Sent forth [ekpemphthentes]. Old verb from [ekpempō] and first aorist passive participle, but in the N.T. only here and Ac 17:10. Sailed [apepleusan]. Effective aorist active indicative of [apopleō], old verb to sail away, depart from. In the N.T. only here and 14:26; 20:15; 27:1. Barnabas was from Cyprus where there were many Jews.

13:5 Proclaimed [katēggellon]. Imperfect active of [kataggellō], inchoative, began to proclaim. This was Paul’s rule of procedure, “to the Jew first” (Ro 1:16; Ac 13:46; 17:2; 18:4,19; 19:8). They had also [eichon de kai]. Imperfect active, descriptive. As their attendant [hupēretēn]. Literally, “under-rower” [hupo, ēretēs] in the trireme. Probably here minister [chazzan] or assistant in the synagogue as in Lu 4:20. Cf. Mt 5:25. It is not clear what John Mark did, though he was evidently selected by Barnabas as his cousin. He may have helped in the baptizing. There were probably others also in the company (verse 13). The “also” may mean that Mark did some preaching. Barnabas was probably the leader in the work in these Jewish synagogues.

13:6 Unto Paphos [achri Paphou]. The new Paphos at the other end of the island, reached by a fine Roman road, some eight miles north of the old Paphos famous for the worship of Venus. A certain sorcerer, a false prophet, a Jew [andra tina magon pseudoprophētēn Ioudaion]. Literally, “a certain man” [andra tina] with various descriptive epithets. The word [magon] does not necessarily mean “sorcerer,” but only a [magus] (Mt 2:1, 7, 10 which see). The bad sense occurs in Ac 8:9, 11 (Simon Magus) and is made plain here by “false prophet.” In verse 8 here Barjesus (Son of Jesus) is called “Elymas the sorcerer (or Magian),” probably his professional title, as Luke interprets the Arabic or Aramaic word Elymas. These Jewish mountebanks were numerous and had great influence with the uneducated. In Ac 19:13 the seven sons of Sceva, Jewish exorcists, tried to imitate Paul. If one is surprised that a man like Sergius Paulus should fall under the influence of this fraud, he should recall what Juvenal says of the Emperor Tiberius “sitting on the rock of Capri with his flock of Chaldaeans around him.”

13:7 With the proconsul Sergius Paulus [sun tōi anthupatōi Sergiōi Paulōi]. Luke used to be sharply criticized for applying this term to Sergius Paulus on the ground that Cyprus was a province under the appointment of the emperor with the title of propraetor and not under the control of the senate with the title of proconsul. That was true B.C. 30, but five years later it was changed to proconsul by Augustus and put under the control of the Senate. Two inscriptions have been found with the date A.D. 51 and 52 with the names of proconsuls of Cyprus and one is in the Cesnola Collection, an inscription found at Soli with the name of Paulus as Proconsul, undoubtedly this very man, though no date occurs. A man of understanding [andri sunetōi]. All the more amazing that he should be a victim of Barjesus. He had given up idolatry at any rate and was eager to hear Barnabas and Saul.

13:8 Withstood them [anthistato autois]. Imperfect middle of [anthistēmi], to stand against (face to face). Dative case [autois]. He persisted in his opposition and was unwilling to lose his great prize. There may have been a public discussion between Elymas and Saul. To turn aside [diastrepsai]. First aorist active infinitive of [diastrephō], old verb to turn or twist in two, to distort, to pervert (cf. Mt 17:17; Lu 23:2).

13:9 But Saul, who is also called Paul [Saulos de, ho kai Paulos]. By this remarkably brief phrase Luke presents this epoch in the life of Saul Paul. The “also” [kai] does not mean that the name Paul was given now for the first time, rather than he had always had it. As a Jew and a Roman citizen, he undoubtedly had both names all the time (cf. John Mark, Symeon Niger, Barsabbas Justus). Jerome held that the name of Sergius Paulus was adopted by Saul because of his conversion at this time, but this is a wholly unlikely explanation, “an element of vulgarity impossible to St. Paul “ (Farrar). Augustine thought that the meaning of the Latin paulus (little) would incline Saul to adopt, “but as a proper name the word rather suggested the glories of the Aemilian family, and even to us recalls the name of another Paulus, who was ‘lavish of his noble life’” (Page). Among the Jews the name Saul was naturally used up to this point, but from now on Luke employs Paul save when there is a reference to his previous life (Ac 22:7; 26:14). His real career is work among the Gentiles and Paul is the name used by them. There is a striking similarity in sound between the Hebrew Saul and the Roman Paul. Paul was proud of his tribe of Benjamin and so of King Saul (Php 3:5). Filled with the Holy Spirit [plēstheis pneumatos hagiou]. First aorist (ingressive) passive participle of [pimplēmi] with the genitive case. A special influx of power to meet this emergency. Here was a cultured heathen, typical of the best in Roman life, who called forth all the powers of Paul plus the special help of the Holy Spirit to expose the wickedness of Elymas Barjesus. If one wonders why the Holy Spirit filled Paul for this emergency rather than Barnabas, when Barnabas was named first in 13:2, he can recall the sovereignty of the Holy Spirit in his choice of agents (1Co 12:4-11) and also the special call of Paul by Christ (Ac 9:15; 26:17f.). Fastened his eyes [atenisas]. As already in Lu 4:20; 22:56; Ac 3:4, 12; 6:15; 10:4.

13:10 Of all guile [pantos dolou]. From [delō], to catch with bait, old word, already seen in Mt 26:4; Mr 7:22; 14:1. Paul denounces Elymas as a trickster. All villainy [pāsēs rhāidiourgias]. Late compound from [rhāidiourgos] [rhāidios], easy, facile, [ergon], deed, one who does a thing adroitly and with ease). So levity in Xenophon and unscrupulousness in Polybius, Plutarch, and the papyri. Only here in the N.T., though the kindred word [rhāidiourgēma] occurs in Ac 18:14. With deadly accuracy Paul pictured this slick rascal. Thou son of the devil [huie diabolou]. Damning phrase like that used by Jesus of the Pharisees in Joh 8:44, a slanderer like the [diabolos]. This use of son [huios] for characteristic occurs in Ac 3:25; 4:36, a common Hebrew idiom, and may be used purposely by Paul in contrast with the name Barjesus (son of Jesus) that Elymas bore (13:6). Enemy of all righteousness [echthre pāsēs dikaiosunēs]. Personal enemy to all justice, sums up all the rest. Note triple use of “all” [pantos, pāsēs, pāsēs], total depravity in every sense. Wilt thou not cease? [ou pausēi]. An impatient rhetorical question, almost volitive in force (Robertson, Grammar, p. 874). Note [ou], not [mē], To pervert [diastrephōn]. Present active participle describing the actual work of Elymas as a perverter or distorter (see verse 8). More exactly, Wilt thou not cease perverting? The right ways of the Lord [tas hodous tou kuriou tas eutheias]. The ways of the Lord the straight ones as opposed to the crooked ways of men (Isa 40:4; 42:16; Lu 3:5). The task of John the Baptist as of all prophets and preachers is to make crooked paths straight and to get men to walk in them. This false prophet was making even the Lord’s straight ways crooked. Elymas has many successors.

13:11 Upon thee [epi se]. The use of [epi] with the accusative is rich and varied, the precise shade of meaning depending on the content. The “hand of the Lord” might be kindly (Ac 11:21) or hostile (Heb 10:31), but when God’s hand touches one’s life (Job 19:21) it may be in judgment as here with Elymas. He has not humbled himself under the mighty hand of God (1Pe 5:6). Not seeing [mē blepōn]. Repeating with negative participle the negative idea in “blind” [tuphlos]. “It was a judicial infliction; blindness for blindness, darkness without for wilful darkness within” (Furneaux). He was an example of the blind leading the blind that was to cease and Sergius Paulus was to be led into the light. The blindness was to be “for a season” [achri kairou], Lu 4:13), if it should please God to restore his sight. Paul apparently recalls his own blindness as he entered Damascus. A mist [achlus]. Especially a dimness of the eyes, old poetic word and late prose, in LXX, only here in N.T. Galen uses it of the opacity of the eye caused by a wound. He went about seeking some one to lead him by the hand [periagōn ezētei cheiragōgous]. A rather free rendering. Literally, “going about [periagōn], present active participle of [periagō] he was seeking [ezētei], imperfect active of [zēteō] guides [cheiragōgous], from [cheir], hand, and [agōgos], guide, from [agō], one who leads by the hand).” The very verb [cheiragōgeō], to lead by the hand, Luke uses of Paul in 9:8, as he entered Damascus.

13:12 Believed [episteusen]. Ingressive aorist active indicative. Renan considers it impossible that a Roman proconsul could be converted by a miracle. But it was the teaching about the Lord [tou kuriou], objective genitive) by which he was astonished [ekplēssomenos], present passive participle of [ekplēssō], see on Mt 7:28) or struck out as well as by the miracle. The blindness came “immediately” [paraehrēma] upon the judgment pronounced by Paul. It is possible that Sergius Paulus was converted to Christ without openly identifying himself with the Christians as his baptism is not mentioned as in the case of Cornelius. But, even if he was baptized, he need not have been deposed from his proconsulship as Furneaux and Rackham argue because his office called for “official patronage of idolatrous worship.” But that could have been merely perfunctory as it probably was already. He had been a disciple of the Jewish magician, Elymas Barjesus, without losing his position. Imperial persecution against Christianity had not yet begun. Furneaux even suggests that the conversion of a proconsul to Christianity at this stage would have called for mention by the Roman and Greek historians. There is the name Sergia Paullina in a Christian cemetery in Rome which shows that one of his family was a Christian later. One will believe what he wills about Sergius Paulus, but I do not see that Luke leaves him in the category of Simon Magus who “believed” (8:13) for revenue only.

13:13 Paul and his company [hoi peri Paulon]. Neat Greek idiom as in Plato, Cratylus 440 C [hoi peri Herakleiton]. On this idiom see Gildersleeve, Syntax, p. 264. It means a man and his followers, “those around Paul.” Now Paul ranks first always in Acts save in 14:2; 15:12, 25 for special reasons. Heretofore Saul (Paul) held a secondary position (9:27; 11:30; 13:1f.). “In nothing is the greatness of Barnabas more manifest than in his recognition of the superiority of Paul and acceptance of a secondary position for himself” (Furneaux). Set sail [anachthentes]. First aorist passive participle of [anagō]. Thirteen times in the Acts and Lu 8:22 which see. They sailed up to sea and came down [katagō, katabainō] to land. So it looks. Departed from them [apochōrēsas ap’ autōn]. First aorist active participle of [apochōreō], old verb to withdraw, go away from. In the N.T. only here and Mt 7:23; Lu 9:39. He is called John there as in verse 5 and Mark in 15:39, though John Mark in 12:12, 25. This may be accidental or on purpose (Deissmann, Bible Studies, p. 317). Luke is silent on John’s reasons for leaving Paul and Barnabas. He was the cousin of Barnabas and may not have relished the change in leadership. There may have been change in plans also now that Paul is in command. Barnabas had chosen Cyprus and Paul has led them to Perga in Pamphylia and means to go on into the highlands to Antioch in Pisidia. There were perils of many sorts around them and ahead (2Co 11:26), perils to which John Mark was unwilling to be exposed. Paul will specifically charge him at Antioch with desertion of his post (Ac 15:39). It is possible, as Ramsay suggests, that the mosquitoes at Perga gave John malaria. If so, they bit Paul and Barnabas also. He may not have liked Paul’s aggressive attitude towards the heathen. At any rate he went home to Jerusalem instead of to Antioch, zu seiner Mutter (Holtzmann). It was a serious breach in the work, but Paul and Barnabas stuck to the work.

13:14 Passing through [dielthontes]. It is not clear why Paul and Barnabas left Perga so soon nor why they went to Antioch in Pisidia. Ramsay suggests malaria that spurred them on to the hills after the desertion of John Mark. They preached at Perga on the return (14:25) and apparently hurried away now. Farrar thinks that the hot weather had driven the population to the hills. At any rate it is not difficult to imagine the perils of this climb over the rough mountain way from Perga to Pisidian Antioch to which Paul apparently refers in 2Co 11:26. Sat down [ekathisan]. Ingressive aorist active indicative, took their seats as visiting Jews, possibly in the seats of the rabbis (J. Lightfoot). Whether they expected to be called on or not, they were given the opportunity as prominent visitors. The Pisidian Antioch was really in Phrygia, but towards Pisidia to distinguish it from Antioch on the Maeander (Ramsay, Church in the Roman Empire, p. 25). It was a colony like Philippi and so a free city. If Paul is referring to South Galatia and not North Galatia in Ga 4:13 when he says that his preaching in Galatia at first was due to illness, then it was probably here at Pisidian Antioch. What it was we have no means of knowing, though it was a temptation in his flesh to them so severe that they were willing to pluck out their eyes for him (Ga 4:14f.). Opthalmia, malaria, epilepsy have all been suggested as this stake in the flesh (2Co 12:7). But Paul was able to preach with power whatever his actual physical condition was.

13:15 After the reading of the law and the prophets [meta tēn anagnōsin tou nomou kai tōn prophētōn]. The law was first read in the synagogues till B.C. 163 when Antiochus Epiphones prohibited it. Then the reading of the prophets was substituted for it. The Maccabees restored both. There was a reading from the law and one from the prophets in Hebrew which was interpreted into the Aramaic or the Greek Koinē for the people. The reading was followed by the sermon as when Jesus was invited to read and to preach in Nazareth (Lu 4:16f.). For the service in the synagogue see Schuerer, History of the Jewish People, Div. II, Vol. II, pp. 79ff. It was the duty of the rulers of the synagogue [archisunagōgoi] to select the readers and the speakers for the service (Mr 5:22, 35-38; Lu 8:49; 13:14; Ac 13:15; 18:8,17). Any rabbi or distinguished stranger could be called on to speak. If ye have any word of exhortation for the people [ei tis estin en humin logos paraklēseōs pros ton laon]. Literally, if there is among you any word of exhortation for the people. It is a condition of the first class and assumed to be true, a polite invitation. On “exhortation” [paraklēsis] see 9:31. It may be a technical phrase used in the synagogue (Heb 13:22; 1Ti 4:13).

13:16 Paul stood up [anastas Paulos]. The Jewish custom was to sit while speaking (Lu 4:20), but the Greek and Roman was to stand (Ac 17:22). It is possible as Lewin (Life of St. Paul, Vol. 1, p. 141) suggests that here Paul stepped upon the platform and then took his seat as he began to speak or he may have followed the Greek and Roman custom. Paul is the leader now and the more gifted speaker (Ac 14:12), so that he responds to the courteous invitation of the rulers. Beckoning [kataseisas]. First aorist active participle of [kataseiō], old verb to shake down, a dramatic gesture for quiet and order like Peter in 12:17 and Paul on the steps of the tower of Antonia (21:40). And ye that fear God [kai hoi phoboumenoi ton theon]. Evidently large numbers of these Gentiles like Cornelius in Caesarea were present. They offered Paul a great opportunity for reaching the purely pagan Gentiles. This (verses 16-41) is the first full report of a sermon of Paul’s that Luke has preserved for us. He is now a practised preacher of the gospel that he began proclaiming at Damascus, that Jesus of Nazareth is the Messiah of promise and the Saviour of the whole world both Jew and Gentile if they will only believe on him and be saved. It is possible that Paul here based his sermon on the passages of the law and the prophets that had just been read. He uses two words from the LXX, one in verse 19 from De 1:31 [etrophophorēsen] (as a nursing-father bare he them), the reading of many old MSS. and the one preferred by the American Committee, the other in verse 17 from Isa 1:2 [hupsōsen] (exalted). At any rate it is clear that Paul spoke in Greek so that all could understand his sermon. He may have written out notes of this sermon afterwards for Luke. The keynotes of Paul’s theology as found in his Epistles appear in this sermon. It is interesting to observe the steady growth of Paul’s Christology as he faced the great problems of his day. Here we see Paul’s gospel for the Jews and the God-fearers (Gentiles friendly to the Jews).

13:17 Chose [exelexato]. First aorist middle (indirect), selected for himself. Israel was the chosen people. Exalted [hupsōsen]. From [hupsoō], late verb from [hupsos] so often used of Christ. When they sojourned [en tēi paroikiāi]. In the sojourn. Late word from [paroikos] (sojourner, dweller, Ac 7:6) common in LXX. In N.T. only here and 1Pe 1:17. With a high arm [meta brachionos hupsēlou]. Vivid picture from the LXX (Ex 6:1, 6; De 5:15; Ps 136:12).

13:18 Suffered he their manners [etropophorēsen]. First aorist active indicative of [tropophoreō], late word from [tropos], manner, and [pherō], reading of Aleph B D and accepted by Westcott and Hort. But A C Sahidic Bohairic read [etrophophorēsen] from [trophophoreō] [trophos], a nurse, and [pherō],) late word (II Macc. 7:27), probably correct word here and De 1:31.

13:19 When he had destroyed [kathelōn]. Second aorist active participle of [kathaireō], to tear down, old verb. He gave them for an inheritance [kateklēronomēsen]. First aorist active indicative of the double compound verb [kata-klēro-nomeō], late verb in LXX (Nu 34:18; De 3:28; Jos 14:1) and only here in the N.T., to distribute by lot, to distribute as an inheritance. This is the correct reading and not [kateklērodotēsen] from [kataklērodoteō] of the Textus Receptus. These two verbs were confused in the MSS. of the LXX as well as here. For about four hundred and fifty years [hōs etesin tetrakosiois kai pentēkonta]. Associative instrumental case with an expression of time as in 8:11; Lu 8:29 (Robertson, Grammar, p. 527). The oldest MSS. (Aleph A B C Vg Sah Boh) place these figures before “after these things” and so in verse 19. This is the true reading and is in agreement with the notation in 1Ki 6:1. The difficulty found in the Textus Receptus (King James Version) thus disappears with the true text. The four hundred and fifty years runs therefore from the birth of Isaac to the actual conquest of Canaan and does not cover the period of the Judges. See on Ac 7:6.

13:20 And after these things [kai meta tauta]. That is, the time of the Judges then began. Cf. Jud 2:16. Until Samuel the prophet [heōs Samouēl prophētou]. The terminus ad quem. He was the last of the judges and the first of the prophets who selected the first king (Saul) under God’s guidance. Note the absence of the Greek article with [prophētou].

13:21 They asked [ēitēsanto]. First aorist indirect middle indicative, they asked for themselves. They were tired of a theocracy. Cf. 1Sa 8:5; 10:1. Paul mentions with pride that Benjamin was the tribe of Saul (his name also), but he does not allude to Saul’s sin (Furneaux). For the space of forty years [etē tesserakonta]. Accusative of extent of time. Not in the O.T., but in Josephus, Ant. VI. 14, 9.

13:22 When he had removed him [metastēsas auton]. First aorist active participle of [methistēmi], old verb to transfer, to transpose (note force of [meta]. This verb occurs in Lu 16:4 by the unjust steward about his removal from office. Cf. 1Sa 15:16. To be [eis]. As or for, Greek idiom like the Hebrew le, common in the LXX. A man after my heart [andra kata tēn kardian mou]. The words quoted by Paul as a direct saying of God are a combination of Ps 89:20, 21; 1Sa 13:14 (the word of the Lord to Samuel about David). Knowling thinks that this free and rather loose quotation of the substance argues for the genuineness of the report of Paul’s sermon. Hackett observes that the commendation of David is not absolute, but, as compared with the disobedient Saul, he was a man who did God’s will in spite of the gross sin of which he repented (Ps 51). Note “wills” [thelēmata], plural, of God.

13:23 Of this man’s seed [toutou apo tou spermatos]. Emphatic position of [toutou]. Of this one from the (his) seed. According to promise [kat’ epaggelian]. This phrase in Ga 3:29; 2Ti 1:1. See the promise in 2Sa 7:2; Ps 132:11; Isa 11:1, 10; Jer 23:5f.; Zec 3:8. In Zec 3:8 the verb [agō] is used of the sending of the Messiah as here. A Saviour Jesus [Sōtēra Iēsoun]. Jesus is in apposition with Saviour (accusative case) and comes at the end of the sentence in contrast with “this man” (David) at the beginning. Paul goes no further than David because he suggests to him Jesus, descendant in the flesh from David. By “Israel” here Paul means the Jewish people, though he will later enlarge this promise to include the spiritual Israel both Gentile and Jew (Ro 9:6f.).

13:24 When John had first preached [prokēruxantos Iōanou]. Literally, John heralding beforehand, as a herald before the king (Lu 3:3). Genitive absolute of first aorist active participle of [prokērussō], old verb to herald beforehand, here alone in the N.T., though Textus Receptus has it also in Ac 3:20. Before his coming [pro prosōpou tēs eisodou autou]. Literally, before the face of his entering in (here act of entrance as 1Th 1:9, not the gate as in Heb 10:19). See Mal 3:1 quoted in Mt 11:10 (Lu 7:27) for this Hebrew phrase and also Lu 1:76. The baptism of repentance [baptisma metanoias]. Baptism marked by, characterized by (genitive case, case of kind or species) repentance (change of mind and life). The very phrase used of John’s preaching in Mr 1:4; Lu 3:3. It is clear therefore that Paul understood John’s ministry and message as did Peter (Ac 2:38; 10:37).

13:25 As John was fulfilling his course [hōs eplērou Iōanēs ton dromon]. Imperfect active of [plēroō], describing his vivid ministry without defining the precise period when John asked the question. Paul uses this word [dromos] (course) of his own race (Ac 20:24; 2Ti 4:7). What suppose ye that I am? [Ti eme huponoeite einai?] Note [ti] (neuter), not [tina] (masculine), what not who, character, not identity. It is indirect discourse (the infinitive [einai] and the accusative of general reference). Huponoeō [hupo, noeō] is to think secretly, to suspect, to conjecture. I am not he [ouk eimi egō]. These precise words are not given in the Gospels, but the idea is the same as the disclaimers by the Baptist in Joh 1:19-27 (cf. also Mt 3:11; Mr 1:7; Lu 3:16). Paul had a true grasp of the message of the Baptist. He uses the very form [l–sai] (first aorist active infinitive of [luō] found in Mr 1:7; Lu 3:16 and the word for shoes [hupodēma], singular) in all three. His quotation is remarkably true to the words in the Synoptic Gospels. How did Paul get hold of the words of the Baptist so clearly?

13:26 To us [hēmin]. Both Jews and Gentiles, both classes in Paul’s audience, dative of advantage. Is sent forth [exapestalē]. Second aorist passive indicative of the double compound verb [exapostellō], common verb to send out [ex] and forth [apo]. It is a climacteric or culminative aorist tense. It has come to us in one day, this glorious promise. The word of this salvation [ho logos tēs sōtērias tautēs]. The message of Jesus as Saviour (verse 23), long ago promised and now come to us as Saviour.

13:27 Because they knew him not [touton agnoēsantes]. First aorist active participle (causal) of [agnoeō], old verb, not to know. Peter gives “ignorance” [agnoia] as the excuse of the Jews in the death of Christ (3:17) and Paul does the same about his conduct before his conversion (1Ti 1:13). This ignorance mitigated the degree of their guilt, but it did not remove it, for it was willing ignorance and prejudice. The voices of the prophets which are read [tas phōnas tōn prophētōn tas anaginōskomenas]. Object also of [agnoēsantes], though it could be the object of [eplērōsan] (fulfilled) if [kai] is taken as “also”. The “voices” were heard as they were read aloud each Sabbath in the synagogue. In their ignorant condemnation they fulfilled the prophecies about the suffering Messiah.

13:28 Though they found no cause of death [mēdemian aitian thanatou heurontes]. Second aorist active with usual negative of the participle. As a matter of fact the Sanhedrin did charge Jesus with blasphemy, but could not prove it (Mt 26:65; 27:24; Lu 23:22). At this time no Gospel had probably been written, but Paul knew that Jesus was innocent. He uses this same idiom about his own innocence (Ac 28:18). That he should be slain [anairethēnai auton]. First aorist passive infinitive, the accusative case, the direct object of [ēitēsanto] (first aorist middle indicative, asked as a favour to themselves).

13:29 From the tree [apo tou xulou]. Not here strictly a tree, but wood as already in 5:30; 10:29 and later in Ga 3:13. Strictly speaking, it was Joseph of Arimathea and Nicodemus who took the body of Jesus down from the cross, though the Jews had asked Pilate to have the bones of Jesus broken that his body should not remain on the cross during the Sabbath (Joh 19:31). Paul does not distinguish the details here. Laid [ethēkan]. First (kappa) aorist active indicative third plural of [tithēmi] in place of [ethesan] the usual second aorist active plural form. Tomb [mnēmeion]. Memorial, common in the Gospels.

13:30 But God raised him from the dead [ho de theos ēgeiren ek nekrōn]. This crucial fact Paul puts sharply as he always did.

13:31 Was seen for many days [ōphthē epi hēmeras pleious]. The common verb (first aorist passive indicative of [horaō], to see) for the appearance of the Risen Christ, the one used by Paul of his own vision of Christ (1Co 15:8), which is not reported by Luke here. For more days (than a few), the language means, forty in all (1:3). Of them that came up with him [tois sunanabāsin autōi]. Dative (after [ōphthē] articular participle (second aorist active of [sunanabainō] with associative instrumental case [autōi], the very men who knew him best and who could not be easily deceived about the reality of his resurrection. But this fact rules Paul out on this point, for he had not fellowshipped with Jesus from Galilee to Jerusalem. Who are now his witnesses [hoitines nun eisin martures autou]. The very point that Peter used to clinch his argument with such powerful effect (2:32; 3:15).

13:32 We bring you good tidings of the promise [hēmeis humās euaggelizometha tēn epaggelian]. Two accusatives here (person and thing), old Greek did not use accusative of the person with this verb as in 16:10; Lu 3:18. Note “we you” together. Here the heart of Paul’s message on this occasion.

13:33 Hath fulfilled [ekpeplērōken]. Hath filled out [ek]. Unto our children [tois teknois hēmōn]. The MSS. vary greatly here about [hēmōn] (our), some have [autōn], some [autōn hēmin]. Westcott and Hort consider these readings “a primitive error” for [hēmin] (to us) taken with [anastēsas Iēsoun] (having for us raised up Jesus). This raising up (from [anistēmi], set up) as in 3:22; 7:37 refers not to resurrection (verse 34), but to the sending of Jesus (two raisings up). In the second psalm [en tōi psalmōi tōi deuterōi]. Ps 2:7. D has [prōtōi] because the first psalm was often counted as merely introductory.

13:34 Now no more to return to corruption [mēketi mellonta hupostrephein eis diaphthoran]. No longer about to return as Lazarus did. Jesus did not die again and so is the first fruits of the resurrection (1Co 15:23; Ro 6:9). He hath spoken [eirēken]. Present perfect active indicative, common way of referring to the permanent utterances of God which are on record in the Scriptures. The holy and sure blessings of David [ta hosia Daueid ta pista]. See 2Sa 7:13. Literally, “the holy things of David the trustworthy things.” He explains “the holy things” at once.

13:35 Because [dioti]. Compound conjunction [dia, hoti] like our “because that.” The reason for the previous statement about “the holy things.” Thou wilt not give thy holy one to see corruption [ou dōseis ton hosion sou idein diaphthoran]. Quotation from Ps 16:10 to show that Jesus did not see corruption in his body, a flat contradiction for those who deny the bodily resurrection of Jesus.

13:36 His own generation [idiāi geneāi]. Either locative case, “in his own generation” or dative object of [hupēretēsas] (served). The counsel of God [tēi tou theou boulēi]. So here, either the dative, the object of [hupēretēsas] if [geneāi] is locative, or the instrumental case “by the counsel of God” which again may be construed either with [hupēretēsas] (having served) or after [ekoimēthē] (fell on sleep). Either of the three ways is grammatical and makes good sense. [Koimaomai] for death we have already had (Ac 7:60). So Jesus (Joh 11:11) and Paul (1Co 15:6,51). Was laid [prosetethē]. Was added unto (first aorist passive indicative of [prostithēmi]. See the verb in 2:47; 5:14. This figure for death probably arose from the custom of burying families together (Ge 15:15; Jud 2:10). Saw corruption [eiden diaphthoran]. As Jesus did not (Ac 2:31) as he shows in verse 37.

13:38 Through this man [dia toutou]. This very man whom the Jews had crucified and whom God had raised from the dead. Remission of sins [aphesis hamartiōn] is proclaimed [kataggelletai] to you. This is the keynote of Paul’s message as it had been that of Peter at Pentecost (2:38; 5:31; 10:43). Cf. 26:18. This glorious message Paul now presses home in his exhortation.

13:39 And by him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses [kai apo pantōn hōn ouk ēdunēthēte en nomōi Mōuseōs dikaiothēnai en toutōi pās ho pisteuōn dikaioutai]. This is a characteristic Greek sentence with the principal clause at the end and Pauline to the core. A literal rendering as to the order would be: “And from all the things from [apo] not repeated in the Greek, but understood, the ablative case being repeated) which ye were not able to be justified in this one every one who believes is justified.” The climax is at the close and gives us the heart of Paul’s teaching about Christ. “We have here the germ of all that is most characteristic in Paul’s later teaching. It is the argument of the Epistle to Galatians and Romans in a sentence” (Furneaux). The failure of the Mosaic law to bring the kind of righteousness that God demands is stated. This is made possible in and by [en] Christ alone. Paul’s favourite words occur here, [pisteuō], believe, with which [pistis], faith, is allied, [dikaioō], to set right with God on the basis of faith. In Ro 6:7 Paul uses [apo] also after [dikaioō]. These are key words [pisteuō] and [dikaioō] in Paul’s theology and call for prolonged and careful study if one is to grasp the Pauline teaching. [Dikaioō] primarily means to make righteous, to declare righteous like [axioō], to deem worthy [axios]. But in the end Paul holds that real righteousness will come (Ro 6-8) to those whom God treats as righteous (Ro 3-5) though both Gentile and Jew fall short without Christ (Ro 1-3). This is the doctrine of grace that will prove a stumbling block to the Jews with their ceremonial works and foolishness to the Greeks with their abstract philosophical ethics (1Co 1:23-25). It is a new and strange doctrine to the people of Antioch.

13:40 Beware therefore [blepete oun]. The warning is pertinent. Perhaps Paul noticed anger on the faces of some of the rabbis. Lest there come upon you [mē epelthēi]. Second aorist active subjunctive with the negative final conjunction [mē]. In the prophets [en tois prophētais]. The quotation is from the LXX text of Hab 1:5. The plural here refers to the prophetic collection (Lu 24:44; Ac 24:14). “The Jews of Habakkuk’s day had refused to believe in the impending invasion by the Chaldeans, and yet it had come” (Furneaux).

13:41 Ye despisers [hoi kataphronētai]. Not in the Hebrew, but in the LXX. It is pertinent for Paul’s purpose. Perish [aphanisthēte]. Or vanish away. First aorist passive imperative. Added by the LXX to the Hebrew. If one declare it unto you [ean tis ekdiēgētai humin]. Condition of third class with present middle subjunctive, if one keep on outlining (double compound, [ek-di-ēgeomai] it unto you. Paul has hurled a thunderbolt at the close.

13:42 And as they went out [Exiontōn de autōn]. Genitive absolute with present active participle of [exeimi], to go out, old verb, in the N.T. only in Ac 12:42; 17:15; 20:7; 27:43. As they (Paul and Barnabas) were going out with all the excitement and hubbub created by the sermon. They besought [parekaloun]. Imperfect active, inchoative, began to beseech. The Textus Receptus inserts wrongly [ta ethnē] (the Gentiles) as if the Jews were opposed to Paul from the first as some doubtless were. But both Jews and Gentiles asked for the repetition of the sermon [lalēthēnai], first aorist passive infinitive object of [parekaloun] with accusative of general reference). The next Sabbath [eis to metaxu sabbaton]. Late use (Josephus, Plutarch, etc.) of [metaxu] [meta] and [xun] = [sun] in sense of after or next instead of between (sense of [meta] prevailing). Note use of [eis] for “on” or “by.”

13:43 When the synagogue broke up [lutheisēs tēs sunagōgēs]. Genitive absolute of first aorist passive participle of [luō]. Apparently Paul and Barnabas had gone out before the synagogue was formally dismissed. Of the devout proselytes [tōn sebomenōn prosēlutōn]. Of the worshipping proselytes described in verses 16, 25 as “those who fear God” (cf. 16:14) employed usually of the uncircumcised Gentiles who yet attended the synagogue worship, but the word [prosēlutoi] [pros, ēlutos] verbal from [erchomai], a new-comer) means usually those who had become circumcised (proselytes of righteousness). Yet the rabbis used it also of proselytes of the gate who had not yet become circumcised, probably the idea here. In the N.T. the word occurs only in Mt 23:15; Ac 2:10; 6:5; 13:43. Many (both Jews and proselytes) followed [ēkolouthēsan], ingressive aorist active indicative of [akoloutheō] Paul and Barnabas to hear more without waiting till the next Sabbath. So we are to picture Paul and Barnabas speaking [proslalountes], late compound, in N.T. only here and 28:20) to eager groups. Urged [epeithon]. Imperfect active of [peithō], either descriptive (were persuading) or conative (were trying to persuade). Paul had great powers of persuasion (18:4; 19:8, 26; 26:28; 28:23; 2Co 5:11; Ga 1:10). These Jews “were beginning to understand for the first time the true meaning of their national history” (Furneaux), “the grace of God” to them.

13:44 The next Sabbath [tōi erchomenōi sabbatōi]. Locative case, on the coming [erchomenōi], present middle participle of [erchomai] Sabbath. So the best MSS., though some have [echomenōi] (present middle participle of [echō] in sense of near, bordering, following as in Lu 13:33; Ac 29:15). Almost [schedon]. Old word, but in N.T. only here, Ac 19:26; Heb 9:22. Was gathered together [sunēchthē]. First aorist (effective) passive indicative of [sunagō], old and common verb. The “whole city” could hardly all gather in the synagogue. Perhaps Paul spoke in the synagogue and Barnabas to the overflow outside (see verse 46). It was an eager and earnest gathering “to hear [akousai], first aorist active infinitive of purpose) the word of God” and a great opportunity for Paul and Barnabas. The Codex Bezae has it “to hear Paul.” It was the new preacher (Paul) that drew the big crowd. It was a crowd such as will later hang on the words of John Wesley and George Whitfield when they preach Jesus Christ.

13:45 The Jews [hoi Ioudaioi]. Certainly not the proselytes of verse 43. Probably many of the Jews that were then favourably disposed to Paul’s message had reacted against him under the influence of the rabbis during the week and evidently on this Sabbath very many Gentiles (“almost the whole city,” “the multitudes” [tous ochlous] had gathered, to the disgust of the stricter Jews. Nothing is specifically stated here about the rabbis, but they were beyond doubt the instigators of, and the ringleaders in, the opposition as in Thessalonica (17:5). No such crowds [ochlous] came to the synagogue when they were the speakers. With jealousy [zēlou]. Genitive case of [zēlos] (from [zeō], to boil) after [eplēsthēsan] (effective first aorist passive indicative of [pimplēmi]. Envy and jealousy arise between people of the same calling (doctors towards doctors, lawyers towards lawyers, preachers towards preachers). So these rabbis boiled with jealousy when they saw the crowds gathered to hear Paul and Barnabas. Contradicted [antelegon]. Imperfect active of [antilegō], old verb to speak against, to say a word in opposition to [anti], face to face). It was interruption of the service and open opposition in the public meeting. Paul and Barnabas were guests by courtesy and, of course, could not proceed further, when denied that privilege. Blasphemed [blasphēmountes]. Blaspheming. So the correct text without the addition [antilegontes] (repeated from [antelegon] above). Common verb in the Gospels for saying injurious and harmful things. Doubtless these rabbis indulged in unkind personalities and made it plain that Paul and Barnabas were going beyond the limitations of pure Judaism in their contacts with Gentiles.

13:46 Spake out boldly [parrēsiasamenoi]. First aorist middle participle of [parrēsiazomai], to use freedom in speaking, to assume boldness. Both Paul and Barnabas accepted the challenge of the rabbis. They would leave their synagogue, but not without a word of explanation. It was necessary to you first [Humin ēn anagkaion prōton]. They had done their duty and had followed the command of Jesus (1:8). They use the very language of Peter in 3:26 [humin prōton] “to you first.” This position Paul as the apostle to the Gentiles will always hold, the Jew first in privilege and penalty (Ro 1:16; 2:9, 10). Ye thrust it from you [apōtheisthe auton]. Present middle (indirect, from yourselves) indicative of [apōtheō], to push from. Vigorous verb seen already in Ac 7:27, 39 which see. Judge yourselves unworthy [ouk axious krinete heautous]. Present active indicative of the common verb [krinō], to judge or decide with the reflexive pronoun expressed. Literally, Do not judge yourselves worthy. By their action and their words they had taken a violent and definite stand. Lo, we turn to the Gentiles [idou strephometha eis ta ethnē]. It is a crisis [idou], lo): “Lo, we turn ourselves to the Gentiles.” Probably also aoristic present, we now turn (Robertson, Grammar, pp. 864-70). [Strephometha] is probably the direct middle (Robertson, Grammar, pp. 806-08) though the aorist passive [estraphēn] is so used also (7:39). It is a dramatic moment as Paul and Barnabas turn from the Jews to the Gentiles, a prophecy of the future history of Christianity. In Ro 9-11 Paul will discuss at length the rejection of Christ by the Jews and the calling of the Gentiles to be the real (the spiritual) Israel.

13:47 For so hath the Lord commanded us [houtōs gar entetaltai hēmin ho kurios]. Perfect middle indicative of [entellō], poetic (Pindar) and late verb to enjoin (1:2). The command of the Lord Paul finds in Isa 49:6 quoted by Simeon also (Lu 2:32). The conviction of Paul’s mind was now made clear by the fact of the rejection by the Jews. He could now see more clearly the words of the prophet about the Gentiles: The Messiah is declared by God in Isaiah to be “a light to the Gentiles” [ethnōn], objective genitive), “a light for revelation to the Gentiles” [phōs eis apokalupsin ethnōn], Lu 2:32). So Paul is carrying out the will of God in turning to the Gentiles. He will still appeal to the Jews elsewhere as they allow him to do so, but not here. That thou shouldest be [tou einai se]. Genitive articular infinitive of purpose with the accusative of general reference. This is all according to God’s fixed purpose [tetheika], perfect active indicative of [tithēmi]. Unto the uttermost part of the earth [heōs eschatou tēs gēs]. Unto the last portion (genitive neuter, not feminine) of the earth. It is a long time from Paul to now, not to say from Isaiah to now, and not yet has the gospel been carried to half of the people of earth. God’s people are slow in carrying out God’s plans for salvation.

13:48 As the Gentiles heard this they were glad [akouonta ta ethnē echairon]. Present active participle of [akouō] and imperfect active of [chairō], linear action descriptive of the joy of the Gentiles. Glorified the word of God [edoxazon ton logon tou theou]. Imperfect active again. The joy of the Gentiles increased the fury of the Jews. “The synagogue became a scene of excitement which must have been something like the original speaking with tongues” (Rackham). The joy of the Gentiles was to see how they could receive the higher blessing of Judaism without circumcision and other repellent features of Jewish ceremonialism. It was the gospel of grace and liberty from legalism that Paul had proclaimed. Whether Ga 4:13 describes this incident or not (the South Galatian theory), it illustrates it when Gentiles received Paul as if he were Christ Jesus himself. It was triumph with the Gentiles, but defeat with the Jews. As many as were ordained to eternal life [hosoi ēsan tetagmenoi eis zōēn aiōnion]. Periphrastic past perfect passive indicative of [tassō], a military term to place in orderly arrangement. The word “ordain” is not the best translation here. “Appointed,” as Hackett shows, is better. The Jews here had voluntarily rejected the word of God. On the other side were those Gentiles who gladly accepted what the Jews had rejected, not all the Gentiles. Why these Gentiles here ranged themselves on God’s side as opposed to the Jews Luke does not tell us. This verse does not solve the vexed problem of divine sovereignty and human free agency. There is no evidence that Luke had in mind an absolutum decretum of personal salvation. Paul had shown that God’s plan extended to and included Gentiles. Certainly the Spirit of God does move upon the human heart to which some respond, as here, while others push him away. Believed [episteusan]. Summary or constative first aorist active indicative of [pisteuō]. The subject of this verb is the relative clause. By no manner of legerdemain can it be made to mean “those who believe were appointed.” It was saving faith that was exercised only by those who were appointed unto eternal life, who were ranged on the side of eternal life, who were thus revealed as the subjects of God’s grace by the stand that they took on this day for the Lord. It was a great day for the kingdom of God.

13:49 Was spread abroad [diephereto]. Imperfect passive of [diapherō], to carry in different directions [dia]. By the recent converts as well as by Paul and Barnabas. This would seem to indicate a stay of some months with active work among the Gentiles that bore rich fruit. Throughout all the region [di’ holēs tēs chōras]. Antioch in Pisidia as a Roman colony would be the natural centre of a Roman Regio, an important element in Roman imperial administration. There were probably other Regiones in South Galatia (Ramsay, St. Paul the Traveller and Roman Citizen, pp. 102-12).

13:50 Urged on [parōtrunan]. First aorist (effective) active of [par-otrunō], old verb, but here alone in the N.T., to incite, to stir up. The Jews were apparently not numerous in this city as they had only one synagogue, but they had influence with people of prominence, like “the devout women of honourable estate” [tas sebomenas gunaikas tas euschēmonas], the female proselytes of high station, a late use of an old word used about Joseph of Arimathea (Mr 15:43). The rabbis went after these Gentile women who had embraced Judaism (cf. Ac 17:4 in Thessalonica) as Paul had made an appeal to them. The prominence of women in public life here at Antioch is quite in accord with what we know of conditions in the cities of Asia Minor. “Thus women were appointed under the empire as magistrates, as presidents of the games, and even the Jews elected a woman as Archisynagogos, at least in one instance at Smyrna” (Knowling). In Damascus Josephus (War II. 20, 21) says that a majority of the married women were proselytes. Strabo (VIII. 2) and Juvenal (VI. 542) speak of the addiction of women to the Jewish religion. The chief men of the city [tous prōtous tēs poleōs]. Probably city officials (the Duumviri, the Praetors, the First Ten in the Greek Cities of the east) or other “foremost” men, not officials. The rabbis were shrewd enough to reach these men (not proselytes) through the women who were proselytes of distinction. Stirred up a persecution [epēgeiran diōgmon]. First aorist active indicative of [epegeirō], old verb, but in the N.T. only here and 14:2. Paul seems to allude to this persecution in 2Ti 3:11 “persecutions, sufferings, what things befell me at Antioch, at Iconium, at Lystra, what persecutions I endured.” Here Paul had perils from his own countrymen and perils from the Gentiles after the perils of rivers and perils of robbers on the way from Perga (2Co 11:26). He was thrice beaten with rods [tris erhabdisthēn], 2Co 11:25) by Roman lictors in some Roman colony. If that was here, then Paul and Barnabas were publicly scourged by the lictors before they left. Probably the Jews succeeded in making the Roman officials look on Paul and Barnabas as disturbers of the public peace. So “they cast them out of their borders” [exebalon autous apo tōn horiōn autōn]. Second aorist active indicative of [ekballō], forcible expulsion plainly as public nuisances. Just a few days before they were the heroes of the city and now!

13:51 But they shook off the dust of their feet against them [Hoi de ektinaxamenoi ton koniorton tōn podōn ep’ autous]. First aorist middle (indirect) participle of [ektinassō], to shake out or off. Homer uses it for knocking out teeth. In the papyri. The middle aorist participle occurs again in 18:6 and the active imperative with the dust of the feet in Mr 6:11 (Lu 10:11 has [apomassometha]. and Mt 10:14 (command of Jesus). It is a dramatic gesture that forbids further intercourse. “As a protest against the injustice which cast them out. The sandal was taken off and the dust shaken out as a symbolic token that the very soil of the country was defiling” (Furneaux). Unto Iconium [eis Ikonion]. About 45 miles southeast from Antioch in Pisidia, at the foot of the Taurus mountains. At various times it was reckoned also in Pisidia or Phrygia as well as Lycaonia, Phrygian in population and distinguished by Luke (Ac 14:6) from Lystra and Derbe, cities of Lycaonia. As compared with Antioch (a Roman colony) it was a native Phrygian town. When the province of Galatia was divided, Iconium became the capital of Lycaonia and eclipsed Antioch in Pisidia. Strictly speaking at this time Lystra and Derbe were cities of Lycaonia-Galatica while Iconium was in Phrygia-Galatica (all three in the Roman Province of Galatia). It was at the meeting place of several Roman roads and on the highway from east to west. It is still a large town Konieh with 30,000 population.

13:52 And the disciples [hoi te] or [hoi de mathētai]. The Gentile Christians in Antioch in Pisidia. Persecution had precisely the opposite effect to the intention of the Jews for they “were filled with joy and the Holy Spirit” [eplērounto charas kai pneumatos hagiou]. Imperfect passive, they kept on being filled. It had been so before (Ac 4:31; 8:4; 9:31; 12:24). The blood of the martyrs is still the seed of the church.

Chapter 14

14:1 They entered together [kata to auto eiselthein]. Like [epi to auto] in 3:1. The infinitive [eiselthein] is the subject of [egeneto]. So spake that [lalēsai houtōs hōste]. Infinitive again parallel to [eiselthein]. With the result that, actual result here stated with [hōste] and the aorist infinitive [pisteusai] (Robertson, Grammar, pp. 999f.) rather than [hōste] and the indicative like Joh 3:16. It was a tremendous first meeting.

14:2 That were disobedient [hoi apeithēsantes]. First aorist active articular participle, not the present [apeithountes] as the Textus Receptus has it. But the meaning is probably the Jews that disbelieved, rather than that disobeyed. Strictly [apeitheō] does mean to disobey and [apisteō] to disbelieve, but that distinction is not observed in Joh 3:36 nor in Ac 19:9; 28:24. The word [apeitheō] means to be [apeithēs], to be unwilling to be persuaded or to withhold belief and then also to withhold obedience. The two meanings run into one another. To disbelieve the word of God is to disobey God. Made them evil affected [ekakōsan]. First aorist active indicative of [kakoō], old verb from [kakos], to do evil to, to ill-treat, then in later Greek as here to embitter, to exasperate as in Ps 105:32 and in Josephus. In this sense only here in the N.T. Evidently Paul preached the same message as in Antioch for it won both Jews and Gentiles, and displeased the rabbis. Codex Bezae adds here that “the chiefs of the synagogue and the rulers” brought persecution upon Paul and Barnabas just as was argued about Antioch. Outside the synagogue the Jews would poison the minds of the Gentiles against Paul and Barnabas. “The story of Thecla suggests a means, and perhaps the apostles were brought before the magistrates on some charge of interference with family life. The magistrates however must have seen at once that there was no legal case against them; and by a sentence of acquittal or in some other way the Lord gave peace” (Rackham). As we have it, the story of Paul and Thecla undoubtedly has apocryphal features, though Thecla may very well be an historical character here at Iconium where the story is located. Certainly the picture of Paul herein drawn cannot be considered authentic though a true tradition may underlie it: “bald, bowlegged, strongly built, small in stature, with large eyes and meeting eyebrows and longish nose; full of grace; sometimes looking like a man, sometimes having the face of an angel.”

14:3 Long time therefore [hikanon men oun chronon]. Accusative of duration of time (possibly six months) and note [men oun]. There is an antithesis in [eschisthē de] (verse 4) and in verse 5 [egeneto de]. After the persecution and vindication there was a season of great opportunity which Paul and Barnabas used to the full, “speaking boldly” [parrēsiazomenoi] as in 13:46 at Antioch in Pisidia, “in the Lord” [epi tōi kuriōi], upon the basis of the Lord Jesus as in 4:17f. And the Lord Jesus “bore witness to the word of his grace” as he always does, “granting signs and wonders to be done by their hands” [didonti sēmeia kai terata ginesthai dia tōn cheirōn autōn]. Present participle [didonti] and present infinitive [ginesthai] repetition of both signs and wonders (note both words) just as had happened with Peter and John and the other apostles (2:43; 4:29f.; 5:12; cf. Heb 2:4). The time of peace could not last forever with such a work of grace as this. A second explosion of persecution was bound to come and some of the MSS. actually have [ek deuterou] (a second time).

14:4 But the multitude of the city was divided [eschisthē de to plēthos tēs poleōs]. First aorist passive indicative of [schizō], old verb to split, to make a schism or factions as Sadducees and Pharisees (23:7). This division was within the Gentile populace. Part held [hoi men ēsan], literally “some were with the Jews” [sun tois Ioudaiois], part with the apostles [hoi de sun tois apostolois]. Common demonstrative of contrast [hoi men, hoi de], Robertson, Grammar, p. 694). The Jewish leaders made some impression on the Gentiles as at Antioch in Pisidia and later at Thessalonica (17:4f.). This is the first time in the Acts that Paul and Barnabas are termed “apostles” (see also verse 14). Elsewhere in the Acts the word is restricted to the twelve. Certainly Luke does not here employ it in that technical sense. To have followed Jesus in his ministry and to have seen the Risen Christ was essential to the technical use (1:22f.). Whether Barnabas had seen the Risen Christ we do not know, but certainly Paul had (1Co 9:1f.; 15:8). Paul claimed to be an apostle on a par with the twelve (Ga 1:1, 16-18). The word originally means simply one sent (Joh 13:16) like messengers of the churches with the collection (2Co 8:23). The Jews used it of those sent from Jerusalem to collect the temple tribute. Paul applies the word to James the Lord’s brother (Ga 1:19), to Epaphroditus (Php 2:25) as the messenger of the church in Philippi, to Silvanus and Timothy (1Th 2:6; Ac 18:5), apparently to Apollos (1Co 4:9), and to Andronicus and Junias (Ro 16:6f.). He even calls the Judaizers “false apostles” (2Co 11:13).

14:5 An onset [hormē]. A rush or impulse as in Jas 3:4. Old word, but only twice in the N.T. (here and James). It probably denotes not an actual attack so much as the open start, the co-operation of both Jews and Gentiles (the disaffected portion), “with their rulers” [sun tois archousin autōn], that is the rulers of the Jewish synagogue (13:27). The city officials would hardly join in a mob like this, though Hackett and Rackham think that the city magistrates were also involved as in Antioch in Pisidia (13:50). To entreat them shamefully [hubrisai]. First aorist active infinitive of [hubrizō], old verb to insult insolently. See on Mt 22:6; Lu 18:32. To stone [lithobolēsai]. First aorist active infinitive of [lithoboleō], late verb from [lithobolos] [lithos], stone, [ballō], to throw) to pelt with stones, the verb used of the stoning of Stephen (7:58). See on Mt 21:35. The plan to stone them shows that the Jews were in the lead and followed by the Gentile rabble. “Legal proceedings having failed the only resource left for the Jews was illegal violence” (Rackham).

14:6 They became aware of it [sunidontes]. Second aorist (ingressive) active participle of [sunoraō] [suneidon], old word to see together, to become conscious of as already in 12:12. In the N.T. only by Luke and Paul. Fled [katephugon]. Second aorist (effective) active indicative of [katapheugō], old verb, but in the N.T. only here and Heb 6:18. Paul and Barnabas had no idea of remaining to be stoned (lynched) by this mob. It is a wise preacher who always knows when to stand his ground and when to leave for the glory of God. Paul and Barnabas were following the directions of the Lord Jesus given to the twelve on their special tour of Galilee (Mt 10:23). Lystra and Derbe, cities of Lycaonia (still part of the Province of Galatia, though in another Regio), not far from the base of the Black Mountain. Professor Sterrett has apparently identified Lystra by an inscription about six hours (18 miles) south-southwest from Iconium near the village Khatyn Serai and Derbe probably near the village Losta or Zosta though its location is really not known. Lystra had been made a colony in B.C. 6 and Derbe was the frontier city of the Roman empire in the southeast. These are the only cities mentioned, but they were of importance and show that Paul kept to his plan of going to centres of influence. The new imperial road from Antioch and Iconium reached these cities. The region round about [tēn perichōron] was “a high table land, ill-watered, bleak, but suited for sheep pasture” (Page).

14:7 And there they preached the gospel [kakei euaggelizomenoi ēsan]. Periphrastic imperfect middle. We are to think of extensive evangelistic work perhaps with the assistance of disciples from Antioch and Iconium since Paul and Barnabas could not speak Lycaonian. [Kakei] is crasis for [kai ekei].

14:8 At Lystra [en Lustrois]. Neuter plural as in 16:2; 2Ti 3:11 while feminine singular in 14:6, 21; 16:1. There was apparently no synagogue in Lystra and so not many Jews. Paul and Barnabas had to do open-air preaching and probably had difficulty in being understood by the natives though both Greek and Latin inscriptions were discovered here by Professor Sterrett in 1885. The incident narrated here (verses 8-18) shows how they got a real hearing among these rude heathen. There sat [ekathēto]. Imperfect middle of [kathēmai]. Was sitting. This case is very much like that in 3:1-11, healed by Peter. Possibly outside the gate (verse 13) or some public place. Impotent in his feet [adunatos tois posin]. Old verbal, but only here in the N.T. in this sense except figuratively in Ro 15:1. Elsewhere it means “impossible” (Mt 19:26). Locative case. Common in medical writers in the sense of “impotent.” So Tobit 2:10; 5:9. Had walked [periepatēsen]. So best MSS., first aorist active indicative “walked,” not [periepepatēkei], “had walked” (past perfect active).

14:9 The same [houtos]. Just “this one.” Heard [ēkouen]. Imperfect active, was listening to Paul speaking [lalountos]. Either at the gate or in the market place (17:17) Paul was preaching to such as would listen or could understand his Greek (Koinē). Ramsay (St. Paul the Traveller, pp. 114, 116) thinks that the cripple was a proselyte. At any rate he may have heard of the miracles wrought at Iconium (verse 3) and Paul may have spoken of the work of healing wrought by Jesus. This man was “no mendicant pretender,” for his history was known from his birth. Fastening his eyes upon him [atenisas autōi]. Just as in 13:9 of Paul and 1:10 which see. Paul saw a new hope in the man’s eyes and face. He had faith [echei pistin]. Present active indicative retained in indirect discourse. To be made whole [tou sōthēnai]. Genitive of articular first aorist passive infinitive (purpose and result combined) of [sōzō], to make sound and also to save. Here clearly to make whole or well as in Lu 7:50 (cf. Ac 3:16; 4:10).

14:10 Upright [orthos]. Predicate adjective. In this sense Galen and Hippocrates frequently use [orthos] (erect, straight). Paul spoke in a loud [megalēi] voice so that all could hear and know. He leaped up and walked [hēlato kai periepatei]. Rather, He leaped up with a single bound and began to walk. The second aorist middle indicative (with first aorist vowel [a] of [hallomai] (late verb, in papyri) and inchoative imperfect active of [peripateō], common verb to walk around. This graphic picture is concealed by the usual English rendering. It is possible that Luke obtained the vivid report of this incident from Timothy who may have witnessed it and who was probably converted during Paul’s stay here (16:3). His father was a prominent Greek and his mother Eunice, possibly a widow, may have lived here with her mother Lois (2Ti 1:5).

14:11 Lifted up their voice [epēran tēn phōnēn autōn]. First aorist active of [epairō]. In their excitement they elevated their voices. In the speech of Lycaonia [Lukaonisti]. Adverb from verb [lukaonizō], to use the language of Lycaonia found here alone, but formed regularly like [Ebraisti] (Joh 5:2), [Hellēnisti] (Ac 21:37), [Rōmaisti] (Joh 19:20). Paul was speaking in Greek, of course, but the excitement of the crowd over the miracle made them cry out in their native tongue which Paul and Barnabas did not understand. Hence it was not till preparations for offering sacrifice to them had begun that Paul understood the new role in which he and Barnabas were held. In the likeness of men [homoiōthentes anthrōpois]. First aorist passive participle of [homoiō], to liken, with the associative instrumental case. In this primitive state the people hold to the old Graeco-Roman mythology. The story of Baucis and Philemon tells how Jupiter (Zeus) and Mercury (Hermes) visited in human form the neighbouring region of Phrygia (Ovid, Meta. VIII. 626). Jupiter (Zeus) had a temple in Lystra.

14:12 They called [ekaloun]. Inchoative imperfect began to call. Barnabas, Jupiter [ton Barnaban Dia]. Because Barnabas was the older and the more imposing in appearance. Paul admits that he was not impressive in looks (2Co 10:10). And Paul, Mercury [ton de Paulon Hermēn]. Mercury [Hermēs] was the messenger of the gods, and the spokesman of Zeus. [Hermēs] was of beautiful appearance and eloquent in speech, the inventor of speech in legend. Our word hermeneutics or science of interpretation comes from this word (Heb 7:2; Joh 1:38). Because he was the chief speaker [epeidē autos ēn ho hēgoumenos tou logou]. Paul was clearly “the leader of the talk.” So it seemed a clear case to the natives. If preachers always knew what people really think of them! Whether Paul was alluding to his experience in Lystra or not in Ga 4:14, certainly they did receive him as an angel of God, as if “Mercury” in reality.

14:13 Whose temple was before the city [tou ontos pro tēs pōleōs]. The god (Zeus) is identified with his temple. He had a statue and temple there. Oxen and garlands [taurous kai stemmata]. Probably garlands to put on the oxen before they were slain. It was common to sacrifice bullocks to Jupiter and Mercury. Would have done sacrifice [ēthelen thuein]. Imperfect indicative, wanted to offer sacrifice. He was planning to do it, and his purpose now became plain to Paul and Barnabas.

14:14 Having heard [akousantes]. Such elaborate preparation “with the multitudes” [sun tois ochlois] spread rumours and some who spoke Greek told Paul and Barnabas. It is possible that the priest of Jupiter may have sent a formal request that the visiting “gods” might come out to the statue by the temple gates to make it a grand occasion. They rent their garments [diarrēxantes]. First aorist active participle from [diarrēgnumi], old verb to rend in two. Like the high priest in Mt 26:65 as if an act of sacrilege was about to be committed. It was strange conduct for the supposed gods! Sprang forth [exepēdēsan]. First aorist (ingressive) active indicative of [ekpēdaō] (note [ek], old verb, here only in the N.T. It was all a sign of grief and horror with loud outcries [krazontes].

14:15 Sirs [andres]. Literally, Men. Abrupt, but courteous. We also are men of like passions with you [kai hēmeis homoiopatheis esmen humin anthrōpoi]. Old adjective from [homoios] (like) and [paschō], to experience. In the N.T. only here and Jas 5:17. It means “of like nature” more exactly and affected by like sensations, not “gods” at all. Their conduct was more serious than the obeisance of Cornelius to Peter (10:25f.). [Humin] is associative instrumental case. And bring you good tidings [euaggelizomenoi]. No “and” in the Greek, just the present middle participle, “gospelizing you.” They are not gods, but evangelists. Here we have Paul’s message to a pagan audience without the Jewish environment and he makes the same line of argument seen in Ac 17:21-32; Ro 1:18-23. At Antioch in Pisidia we saw Paul’s line of approach to Jews and proselytes (Ac 13:16-41). That ye should turn from these vain things [apo toutōn tōn mataiōn epistrephein]. He boldly calls the worship of Jupiter and Mercury and all idols “vain” or empty things, pointing to the statues and the temple. Unto the living God [epi theon zōnta]. They must go the whole way. Our God is a live God, not a dead statue. Paul is fond of this phrase (2Co 6:16; Ro 9:26). Who made [hos epoiēsen]. The one God is alive and is the Creator of the Universe just as Paul will argue in Athens (Ac 17:24). Paul here quotes Ps 146:6 and has Ge 1:1 in mind. See also 1Th 1:9 where a new allegiance is also claimed as here.

14:16 In the generations gone by [en tais parōichēmenais geneais]. Perfect middle participle from [paroichomai], to go by, old verb, here alone in the N.T. Suffered [eiasen]. Constative aorist active indicative of [eaō] (note syllabic augment). Paul here touches God in history as he did just before in creation. God’s hand is on the history of all the nations (Gentile and Jew), only with the Gentiles he withdrew the restraints of his grace in large measure (Ac 17:30; Ro 1:24,26,28), judgment enough for their sins. To walk in their ways [poreuesthai tais hodois autōn]. Present middle infinitive, to go on walking, with locative case without [en]. This philosophy of history does not mean that God was ignorant or unconcerned. He was biding his time in patience.

14:17 And yet [kaitoi]. Old Greek compound particle [kai toi]. In the N.T. twice only, once with finite verb as here, once with the participle (Heb 4:3). Without witness [amarturon]. Old adjective [a] privative and [martus], witness), only here in the N.T. Left [aphēken]. First aorist active [k] aorist indicative of [aphiēmi]. In that he did good [agathourgōn]. Present active causal participle of [agathourgeō], late and rare verb (also [agathoergeō] 1Ti 6:18), reading of the oldest MSS. here for [agathopoieō], to do good. Note two other causal participles here parallel with [agathourgōn], viz., [didous] (“giving you”) present active of [didōmi, empiplōn] (“filling”) present active of [empimplaō] (late form of [empimplēmi]. This witness to God (his doing good, giving rains and fruitful seasons, filling your hearts with food and gladness) they could receive without the help of the Old Testament revelation (Ro 1:20). Zeus was regarded as the god of rain (Jupiter Pluvius) and Paul claims the rain and the fruitful [karpophorous, karpos], and [pherō], fruit bearing, old word, here alone in N.T.) seasons as coming from God. Lycaonia was often dry and it would be an appropriate item. “Mercury, as the God of merchandise, was also the dispenser of food” (Vincent). Paul does not talk about laws of nature as if they governed themselves, but he sees the living God “behind the drama of the physical world” (Furneaux). These simple country people could grasp his ideas as he claims everything for the one true God. Gladness [euphrosunēs]. Old word from [euphrōn] [eu] and [phrēn], good cheer. In the N.T. only Ac 2:28 and here. Cheerfulness should be our normal attitude when we consider God’s goodness. Paul does not here mention Christ because he had the single definite purpose to dissuade them from worshipping Barnabas and himself.

14:18 Scarce [molis]. Adverb in same sense as old [mogis], from [molos], toil. Restrained [katepausan]. Effective first aorist active indicative of [katapauō], old verb in causative sense to make abstain from. From doing sacrifice unto them [tou mē thuein autois]. Ablative case of the articular infinitive with redundant negative after [katepausan], regular Greek idiom (Robertson, Grammar, pp. 1094, 1171). It had been a harrowing and well-nigh a horrible ordeal, but finally Paul had won. If only nobody else had interposed!

14:19 But there came thither Jews from Antioch and Iconium [Epēlthan de apo Antiocheias kai Ikoniou Ioudaioi]. Came to or upon them, [epēlthan], second aorist (ingressive) indicative of [eperchomai]. Whether news of the miracle had reached those cities we do not know. These may have been travelling grain merchants. At any rate there was an interval in which Paul and Barnabas won some disciples (verse 22). There would be a natural reaction, even revulsion, in the minds of many who had come so near to worshipping Paul and Barnabas. The pendulum swings easily from one extreme to the other. The hostile Jews from Antioch and Iconium may even have followed Paul and Barnabas along the fine Roman road on purpose to keep them on the run. They had driven them out of Antioch and out of Iconium and now appear at Lystra at an opportune moment for their work. Having persuaded the multitudes [peisantes tous ochlous]. First aorist (effective) active participle of [peithō]. They had complete success with many and struck at the psychological moment. They stoned Paul [lithasantes ton Paulon]. First aorist active participle of [lithazō], late verb from [lithos] for throwing stones (used by Paul referring to this one incident when alone he was stoned, 2Co 11:25). The wounds inflicted may have left some of the scars [stigmata] mentioned in Ga 6:17. They stoned Paul as the chief speaker (Mercury) and passed by Barnabas (Jupiter). It was a Jewish mode of punishment as against Stephen and these Jews knew that Paul was the man that they had to deal with. Hackett notes that the Jews with two exceptions incited the persecutions which Paul endured. The exceptions were in Philippi (16:16-40) and Ephesus (19:23-41). Dragged him out of the city [esuron exō tēs poleōs]. They hurled Stephen outside of the city before stoning him [7:58]. It was a hurried and irregular proceeding, but they were dragging (imperfect active of [surō], old verb) Paul out now. Supposing that he were dead [nomizontes auton tethnēkenai]. Present active participle with infinitive (second perfect active of [thnēskō] in indirect discourse with accusative of general reference. The Jews are jubilant this time with memories of Paul’s escape at Antioch and Iconium. The pagan mob feel that they have settled accounts for their narrow escape from worshipping two Jewish renegade preachers. It was a good day’s work for them all. Luke does not say that Paul was actually dead.

14:20 Stood round about him [kuklōsantōn auton]. Genitive absolute with first aorist active participle of [kukloō], old verb from [kuklos] (circle, cycle) to make a circle round, to encircle. The would-be murderers left and a group of disciples gathered round to see if Paul was dead or alive and, if dead, to bury him. In that group Timothy may very well have been along with Eunice and Barnabas. Timothy, a lad of about fifteen, would not soon forget that solemn scene (2Ti 3:11). But Paul suddenly (apparently a miraculous recovery) rose up [anastas] and entered the city to the surprise and joy of the disciples who were willing to brave persecution with Paul. With Barnabas [sun tōi Barnabāi]. With the assistance of Barnabas. It was plainly unwise to continue in Lystra so that they set out on the next day [tēi epaurion], ten times in Acts), shaken and bruised as Paul was. Derbe was some forty miles distant, near the pass to the Cilician Gates.

14:21 When they had preached the gospel to that city [euaggelisamenoi tēn polin ekeinēn]. Having evangelized (first aorist middle participle) that city, a smaller city and apparently with no trouble from the Jews. Had made many disciples [mathēteusantes hikanous]. First aorist active participle of [mathēteuō] from [mathētēs], a learner or disciple. Late verb in Plutarch, to be a disciple (Mt 27:57 like Joh 19:38) and then to disciple (old English, Spenser), to make a disciple as in Mt 28:19 and here. Paul and Barnabas were literally here obeying the command of Jesus in discipling people in this heathen city. They returned to Lystra and to Iconium, and to Antioch [hupestrepsan eis tēn Lustran kai eis Ikonion kai eis Antiocheian]. Derbe was the frontier city of the Roman empire. The quickest way to return to Antioch in Syria would have been by the Cilician Gates or by the pass over Mt. Taurus by which Paul and Silas will come to Derbe in the second tour (Ac 15:41-16:1), but difficult to travel in winter. But it was necessary to revisit the churches in Lystra, Iconium, Antioch in Pisidia and to see that they were able to withstand persecution. Paul was a Roman citizen though he had not made use of this privilege as yet for his own protection. Against mob violence it would count for little, but he did not hesitate. Paul had been stoned in Lystra, threatened in Iconium, expelled in Antioch. He shows his wisdom in conserving his work.

14:22 Confirming [epistērizontes]. Late verb (in LXX), in N.T. only in Ac 14:22; 15:32, 41, to make more firm, to give additional [epi] strength. Each time in Acts the word is used concerning these churches. To continue in the faith [emmenein tēi pistei]. To remain in with locative, old verb. It is possible that [pistis] here has the notion of creed as Paul uses it later (Col 1:23 with [epimenō]; 1Ti 5:8). It seems to be here more than trust or belief. These recent converts from heathenism were ill-informed, were persecuted, had broken family and social ties, greatly needed encouragement if they were to hold out. We must [dei hēmās]. It does not follow from this use of “we” that Luke was present, since it is a general proposition applying to all Christians at all times (2Ti 3:12). Luke, of course, approved this principle. Knowling asks why Timothy may not have told Luke about Paul’s work. It all sounds like quotation of Paul’s very language. Note the change of construction here after [parakalountes] (infinitive of indirect command, [emmenein], but [hoti dei], indirect assertion). They needed the right understanding of persecution as we all do. Paul frankly warned these new converts in this heathen environment of the many tribulations through which they must enter the Kingdom of God (the culmination at last) as he did at Ephesus (Ac 20:20) and as Jesus had done (Joh 16:33). These saints were already converted.

14:23 And when they had appointed for them elders in every church [cheirotonēsantes de autois kat’ ekklēsian presbuterous]. They needed also some form of organization, though already churches. Note distributive use of [kata] with [ekklēsian] (2:46; 5:42; Tit 1:5). [Cheirotoneō] (from [cheirotonos], extending the hand, [cheir], hand, and [teinō], to stretch) is an old verb that originally meant to vote by show of the hands, finally to appoint with the approval of an assembly that chooses as in 2Co 8:19, and then to appoint without regard to choice as in Josephus (Ant. XIII. 2, 2) of the appointment of Jonathan as high priest by Alexander. So in Ac 10:41 the compound [procheiratoneō] is used of witnesses appointed by God. But the seven (deacons) were first selected by the Jerusalem church and then appointed [katastēsomen] by the apostles. That is probably the plan contemplated by Paul in his directions to Titus (Tit 1:5) about the choice of elders. It is most likely that this plan was the one pursued by Paul and Barnabas with these churches. They selected the elders in each instance and Paul and Barnabas “ordained” them as we say, though the word [cheirotoneō] does not mean that. “Elders” were mentioned first in 11:30. Later Paul will give the requirements expected in these “elders” or “bishops” (Php 1:1) as in 1Ti 3:1-7; Tit 1:5-9. It is fairly certain that these elders were chosen to correspond in a general way with the elders in the Jewish synagogue after which the local church was largely copied as to organization and worship. Paul, like Jesus, constantly worshipped and spoke in the synagogues. Already it is plain, as at Antioch in Syria (11:26), that the Christians can no longer count on the use of the Jewish synagogue. They must have an organization of their own. The use of the plural here implies what was true at Philippi (Php 1:1) and Ephesus (Ac 20:17, 28) that each church (one in each city) “had its college of elders” (Hackett) as in Jerusalem (21:18). Elder [presbuteros] was the Jewish name and bishop [episkopos] the Greek name for the same office. “Those who are called elders in speaking of Jewish communities are called bishops in speaking of Gentile communities” (Hackett). Hovey rightly holds against Hackett that teaching was a normal function of these elders, pastors or bishops as they were variously called (1Ti 3:2; Tit 1:9; 1Co 12:28, 30; Eph 4:11). Had prayed with fasting [proseuxamenoi meta nēsteiōn]. It was a serious matter, this formal setting apart of these “elders” in the churches. So it was done in a public meeting with prayer and fasting as when Paul and Barnabas were sent forth from Antioch in Syria (13:3) on this mission tour. They commended them to the Lord [parethento autous tōi kuriōi]. Second aorist middle indicative of [paratithēmi]. Old and solemn word, to entrust, to deposit as in a bank (1Ti 1:18; 2Ti 2:2). Cf. [parathēkē] in 1Ti 6:20; 2Ti 1:12, 14. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Lu 22:32). On whom they had believed [eis hon pepisteukeisan]. Past perfect indicative (without augment) of [pisteuō]. They had “trusted” in Jesus (2Ti 1:12) and Paul now “entrusts” them to him with confidence. It was a solemn and serious occasion in each instance as it always is to set apart men for the ministry. These men may not have been ideal men for this service, but they were the only ones available and they were chosen from the actual membership in each instance, men who knew local conditions and problems.

14:24 When they had spoken the word in Perga [lalēsantes en Pergēi ton logon]. Now they stopped and preached in Perga which they had apparently not done before (see 13:13f.). After leaving Antioch they passed on through Pisidia, as if Antioch was not strictly in Pisidia (see on 13:14) and into Pamphylia. They crossed from Perga to Attaleia, the port of Perga, sixteen miles down the Cestus, and capital of Pamphylia, to find a ship for Antioch in Syria. It is now called Adala and for long was the chief harbour of the south coast of Asia Minor. We do not know why they did not revisit Cyprus, perhaps because no permanent Gentile churches were founded there.

14:26 They sailed away to Antioch [apepleusan eis Antiocheian]. Effective aorist active indicative of [apopleō], to sail off. They had been gone some eighteen months. They had been committed [ēsan paradedomenoi]. Periphrastic past perfect passive of [paradidōmi], old and common verb. High and serious thoughts filled the hearts of these first returned missionaries as they neared home. The grace of God had been with them. They had fulfilled [eplērōsan] the work to which they had been set apart by the Holy Spirit with the prayers of the Antioch church. They now had a wondrous story to tell.

14:27 Gathered the church together [sunagagontes tēn ekklēsian]. Second aorist active participle of [sunagō]. It “was the first missionary meeting in history” (Furneaux). It was not hard to get the church together when the news spread that Paul and Barnabas had returned. “The suitability of the Gospel to become the religion of the world had not before been put to the test” (Furneaux). Doubtless many “wise-acres” had predicted failure as they did for William Carey and for Adoniram Judson and Luther Rice. Rehearsed [anēggellon]. Imperfect active. It was a long story for they had many things to tell of God’s dealings “with them” [met’ autōn] for God had been “with them” all the while as Jesus had said he would be (Mt 28:20, [meth’ h–mōn]. Paul could recount some of the details given later in 2Co 11. And how [kai hoti]. Or “and that” in particular, as the upshot of it all. He had opened a door of faith unto the Gentiles [ēnoixen tois ethnesin thuran pisteōs]. Three times in Paul’s Epistles (1Co 16:9; 2Co 2:12; Col 4:3) he employed the metaphor of “door,” perhaps a reminiscence of the very language of Paul here. This work in Galatia gained a large place in Paul’s heart (Ga 4:14f.). The Gentiles now, it was plain, could enter the kingdom of God (verse 22) through the door of faith, not by law or by circumcision or by heathen philosophy or mythology.

14:28 And they tarried no little time [dietribon de chronon ouk oligon]. Imperfect active of [diatribō], old verb to rub hard, to consume, with accusative of extent of time. It was a happy time of fellowship. The experiment entered upon by the church of Antioch was now a pronounced success. It was at the direct command of the Holy Spirit, but they had prayed for the absent missionaries and rejoiced at their signal success. There is no sign of jealousy on the part of Barnabas when Paul returns as the chief hero of the expedition. A new corner has been turned in the history of Christianity. There is a new centre of Christian activity. What will Jerusalem think of the new developments at Antioch? Paul and Barnabas made no report to Jerusalem.

Chapter 15

15:1 And certain men came down from Judea [kai tines katelthontes apo tēs Ioudaias]. Evidently the party of the circumcision in the church in Jerusalem (11:2) had heard of the spread of the gospel among the Gentiles in Cyprus, Pamphylia, and South Galatia (Phrygia, Pisidia, Lycaonia). Possibly John Mark after his desertion at Perga (13:13) told of this as one of his reasons for coming home. At any rate echoes of the jubilation in Antioch in Syria would be certain to reach Jerusalem. The Judaizers in Jerusalem, who insisted that all the Gentile Christians must become Jews also, had acquiesced in the case of Cornelius and his group (11:1-18) after plain proof by Peter that it was the Lord’s doing. But they had not agreed to a formal campaign to turn the exception into the rule and to make Christianity mainly Gentile with a few Jews instead of mainly Jewish with a few Gentiles. Since Paul and Barnabas did not come up to Jerusalem, the leaders among the Judaizers decided to go down to Antioch and attack Paul and Barnabas there. They had volunteered to go without church action in Jerusalem for their activity is disclaimed by the conference (Ac 15:24). In Ga 2:4 Paul with some heat describes these Judaizers as “false brethren, secretly introduced who sneaked in to spy out our liberty.” It is reasonably certain that this visit to Jerusalem described in Ga 2:1-10 is the same one as the Jerusalem Conference in Acts 15:5-29 in spite of the effort of Ramsay to identify it with that in 11:29f. Paul in Galatians is not giving a list of his visits to Jerusalem. He is showing his independence of the twelve apostles and his equality with them. He did not see them in 11:29f., but only “the elders.” In Ac 15 Luke gives the outward narrative of events, in Ga 2:1-10 Paul shows us the private interview with the apostles when they agreed on their line of conduct toward the Judaizers. In Ga 2:2 by the use of “them” [autois] Paul seems to refer to the first public meeting in Acts before the private interview that came in between verses 15:5-6. If we recall the difficulty that Peter had on the subject of preaching the gospel to the heathen (10:1-11:18), we can the better understand the attitude of the Judaizers. They were men of sincere convictions without a doubt, but they were obscurantists and unable and unwilling to receive new light from the Lord on a matter that involved their racial and social prejudices. They recalled that Jesus himself had been circumcised and that he had said to the Syro-Phoenician woman that he had come only save to the lost sheep of the house of Israel (Mt 15:24ff.). They argued that Christ had not repealed circumcision. So one of the great religious controversies of all time was begun, that between spiritual religion and ritualistic or ceremonial religion. It is with us yet with baptism taking the place of circumcision. These self-appointed champions of circumcision for Gentile Christians were deeply in earnest. Taught the brethren [edidaskon tous adelphous]. Inchoative imperfect active, began to teach and kept it up. Their attitude was one of supercilious superiority. They probably resented the conduct of Barnabas, who, when sent by the Church in Jerusalem to investigate the conversion of the Greeks in Antioch (11:20-26), did not return and report till a strong church had been established there with the help of Saul and only then with a big collection to confuse the issue. Paul and Barnabas were on hand, but the Judaizers persisted in their efforts to force their views on the church in Antioch. It was a crisis. Except ye be circumcised after the custom of Moses, ye cannot be saved [ean me peritmēthēte tōi ethei Mōuseōs, ou dunasthe sōthēnai]. There was the dictum of the Judaizers to the Gentiles. Paul and Barnabas had been circumcised. This is probably the precise language employed, for they spoke in Greek to these Greeks. It is a condition of the third class (undetermined, but with prospect of being determined, [ean] plus the first aorist passive subjunctive of [peritemnō]. There was thus hope held out for them, but only on condition that they be circumcised. The issue was sharply drawn. The associative instrumental case [tōi ethei] is customary. “Saved” [sōthēnai] here is the Messianic salvation. This doctrine denied the efficacy of the work of Christ.

15:2 When Paul and Barnabas had no small dissension and questioning with them [Genomenēs staseōs kai zētēseōs ouk oligēs tōi Paulōi kai Barnabāi pros autous]. Genitive absolute of second aorist middle participle of [ginomai], genitive singular agreeing with first substantive [staseōs]. Literally, “No little (litotes for much) strife and questioning coming to Paul and Barnabas (dative case) with them “ [pros autous], face to face with them). Paul and Barnabas were not willing to see this Gentile church brow-beaten and treated as heretics by these self-appointed regulators of Christian orthodoxy from Jerusalem. The work had developed under the leadership of Paul and Barnabas and they accepted full responsibility for it and stoutly resisted these Judaizers to the point of sedition (riot, outbreak in Lu 23:25; Ac 19:40) as in 23:7. There is no evidence that the Judaizers had any supporters in the Antioch church so that they failed utterly to make any impression. Probably these Judaizers compelled Paul to think through afresh his whole gospel of grace and so they did Paul and the world a real service. If the Jews like Paul had to believe, it was plain that there was no virtue in circumcision (Ga 2:15-21). It is not true that the early Christians had no disagreements. They had selfish avarice with Ananias and Sapphira, murmuring over the gifts to the widows, simony in the case of Simon Magus, violent objection to work in Caesarea, and now open strife over a great doctrine (grace vs. legalism). The brethren appointed [etaxan]. “The brethren” can be supplied from verse 1 and means the church in Antioch. The church clearly saw that the way to remove this deadlock between the Judaizers and Paul and Barnabas was to consult the church in Jerusalem to which the Judaizers belonged. Paul and Barnabas had won in Antioch. If they can win in Jerusalem, that will settle the matter. The Judaizers will be answered in their own church for which they are presuming to speak. The verb [etaxan] [tassō], to arrange) suggests a formal appointment by the church in regular assembly. Paul (Ga 2:2) says that he went up by revelation [kat’ apokalupsin], but surely that is not contradictory to the action of the church. Certain others of them [tinas allous]. Certainly Titus (Ga 2:1, 3), a Greek and probably a brother of Luke who is not mentioned in Acts. Rackham thinks that Luke was in the number. The apostles and elders [tous apostolous kai presbuterous]. Note one article for both (cf. “the apostles and the brethren” in 11:1). “Elders” now (11:30) in full force. The apostles have evidently returned now to the city after the death of Herod Agrippa I stopped the persecution.

15:3 They therefore [hoi men oun]. Luke’s favourite method of resumptive narrative as we have seen (11:19, etc.), demonstrative [hoi] with [men] (indeed) and [oun] (therefore). Being brought on their way by the church [propemphthentes hupo tēs ekklēsias]. First aorist passive participle of [propempō], old verb, to send forward under escort as a mark of honour as in 20:38; 21:5; 3Jo 1:6. They were given a grand send-off by the church in Antioch. Passed through [diērchonto]. Imperfect middle describing the triumphal procession through both [te kai] Phoenicia and Samaria. The conversion [tēn epistrophēn]. The turning. They caused great joy [epoioun charan megalēn]. Imperfect active. They were raising a constant paean of praise as they proceeded toward Jerusalem. Probably the Judaizers had gone on or kept still.

15:4 Were received [paredechthēsan]. First aorist passive indicative of [paradechomai], old verb, to receive, to welcome. Here it was a public reception for Paul and Barnabas provided by the whole church including the apostles and elders, at which an opportunity was given to hear the story of Paul and Barnabas about God’s dealings with them among the Gentiles. This first public meeting is referred to by Paul in Ga 2:2 “I set before them [autois] the gospel, etc.”

15:5 But there rose up [exanestēsan de]. Second aorist active indicative (intransitive). Note both [ex] and [an]. These men rose up out of the crowd at a critical moment. They were believers in Christ [pepisteukotes], having believed), but were still members of “the sect of the Pharisees” [tēs haireseōs tōn Pharisaiōn]. Evidently they still held to the Pharisaic narrowness shown in the attack on Peter (11:2f.). Note the dogmatism of their “must” [dei] after the opposition of Paul and Barnabas to their “except” [ean me] at Antioch (15:1). They are unconvinced and expected to carry the elders with them. Codex Bezae says that they had appealed to the elders (15:2, 5). At any rate they have made the issue in open meeting at the height of the jubilation. It is plain from verse 6 that this meeting was adjourned, for another gathering came together then. It is here that the private conference of which Paul speaks in Ga 2:1-10 took place. It was Paul’s chance to see the leaders in Jerusalem (Peter, James, and John) and he won them over to his view of Gentile liberty from the Mosaic law so that the next public conference (Ac 15:6-29) ratified heartily the views of Paul, Barnabas, Peter, James, and John. It was a diplomatic triumph of the first order and saved Christianity from the bondage of Jewish ceremonial sacramentalism. So far as we know this is the only time that Paul and John met face to face, the great spirits in Christian history after Jesus our Lord. It is a bit curious to see men saying today that Paul surrendered about Titus and had him circumcised for the sake of peace, the very opposite of what he says in Galatians, “to whom I yielded, no not for an hour.” Titus as a Greek was a red flag to the Judaizers and to the compromisers, but Paul stood his ground.

15:6 Were gathered together [sunēchthēsan]. First aorist (effective) passive indicative. The church is not named here as in verse 4, but we know from verses 12-22 that the whole church came together this time also along with the apostles and elders. Of this matter [peri tou logou toutou]. Same idiom in 8:21; 19:38. They realized the importance of the issue.

15:7 When there had been much questioning [pollēs zētēseōs genomenēs]. Genitive absolute with second aorist middle participle of [ginomai]. Evidently the Judaizers were given full opportunity to air all their grievances and objections. They were allowed plenty of time and there was no effort to shut off debate or to rush anything through the meeting. Peter rose up [anastas Petros]. The wonder was that he had waited so long. Probably Paul asked him to do so. He was the usual spokesman for the apostles and his activities in Jerusalem were well-known. In particular his experience at Caesarea (Ac 10) had caused trouble here in Jerusalem from this very same party of the circumcism (Ac 11:1-18). It was fitting that Peter should speak. This is the last time that Peter appears in the Acts. A good while ago [aph’ hēmerōn archaiōn]. From ancient days. The adjective [archaios] is from [archē], beginning, and its actual age is a matter of relativity. So Mnason (Ac 21:16) is termed “an ancient disciple.” It was probably a dozen years since God “made choice” [exelexato] to speak by Peter’s mouth to Cornelius and the other Gentiles in Caesarea. His point is that what Paul and Barnabas have reported is nothing new. The Judaizers made objection then as they are doing now.

15:8 Which knoweth the heart [kardiognōstēs]. Late word from [kardia] (heart) and [gnōstēs] (known, [ginōskō]. In the N.T. only here and 1:24 which see. Giving them the Holy Spirit [dous to pneuma to hagion]. And before their baptism. This was the Lord’s doing. They had accepted (11:18) this witness of God then and it was true now of these other Gentile converts.

15:9 He made no distinction between us and them [outhen diekrinen metaxu hēmōn te kai autōn]. He distinguished nothing (first aorist active ind.) between (both [dia] and [metaxu] both [te kai] us and them. In the matter of faith and conversion God treated us Jews as heathen and the heathen as Jews. Cleansing their hearts by faith [tēi pistei katharisas tas kardias autōn]. Not by works nor by ceremonies. Peter here has a thoroughly Pauline and Johannine idea of salvation for all both Jew and Greek. Cf. 10:15.

15:10 Why tempt ye God? [ti peirazete ton theon;]. By implying that God had made a mistake this time, though right about Cornelius. It is a home-thrust. They were refusing to follow the guidance of God like the Israelites at Massah and Meribah (Ex 17:7; De 6:16; 1Co 10:9). That ye should put [epitheinai]. Second aorist active infinitive of [epitithēmi], epexegetic, explaining the tempting. A yoke upon the neck [zugon epi ton trachēlon]. Familiar image of oxen with yokes upon the necks. Paul’s very image for the yoke of bondage of the Mosaic law in Ga 5:1. It had probably been used in the private interview. Cf. the words of Jesus about the Pharisees (Mt 23:4) and how easy and light his own yoke is (Mt 11:30). Were able to bear [ischusamen bastasai]. Neither our fathers nor we had strength [ischuō] to carry this yoke which the Judaizers wish to put on the necks of the Gentiles. Peter speaks as the spiritual emancipator. He had been slow to see the meaning of God’s dealings with him at Joppa and Caesarea, but he has seen clearly by now. He takes his stand boldly with Paul and Barnabas for Gentile freedom.

15:11 That we shall be saved [sōthēnai]. First aorist passive infinitive in indirect discourse after [pisteuomen]. More exactly, “We believe that we are saved through the grace of the Lord Jesus in like manner as they also.” This thoroughly Pauline note shows that whatever hopes the Judaizers had about Peter were false. His doctrine of grace is as clear as a bell. He has lifted his voice against salvation by ceremony and ritualism. It was a great deliverance.

15:12 Kept silence [esigēsen]. Ingressive first aorist active of [sigaō], old verb, to hold one’s peace. All the multitude became silent after Peter’s speech and because of it. Hearkened [ēkouon]. Imperfect active of [akouō], descriptive of the rapt attention, were listening. Unto Barnabas and Paul [Barnaba kai Paulou]. Note placing Barnabas before Paul as in verse 25, possibly because in Jerusalem Barnabas was still better known than Paul. Rehearsing [exēgoumenōn]. Present middle participle of [exēgeomai], old verb, to go through or lead out a narrative of events as in Lu 24:35; Ac 10:8 which see. Three times (14:27; 15:4, 12) Paul is described as telling the facts about their mission work, facts more eloquent than argument (Page). One of the crying needs in the churches is fuller knowledge of the facts of mission work and progress with enough detail to give life and interest. The signs and wonders which God had wrought among the Gentiles set the seal of approval on the work done through [dia] Barnabas and Paul. This had been Peter’s argument about Cornelius (11:17). This same verb [exēgēsato] is used by James in verse 14 referring to Peter’s speech.

15:13 After they had held their peace [meta to sigēsai autous]. Literally, “after the becoming silent (ingressive aorist active of the articular infinitive) as to them (Barnabas and Paul, accusative of general reference).” James answered [apekrithē Iakōbos]. First aorist passive (deponent) indicative. It was expected that James, as President of the Conference, would speak last. But he wisely waited to give every one an opportunity to speak. The challenge of the Judaizers called for an opinion from James. Furneaux thinks that he may have been elected one of the twelve to take the place of James the brother of John since Paul (Ga 1:19) calls him apostle. More likely he was asked to preside because of his great gifts and character as chief of the elders.

15:14 Hearken unto me [akousate mou]. Usual appeal for attention. James was termed James the Just and was considered a representative of the Hebraic as opposed to the Hellenistic wing of the Jewish Christians (Ac 6:1). The Judaizers had doubtless counted on him as a champion of their view and did later wrongfully make use of his name against Peter at Antioch (Ga 2:12). There was instant attention when James began to speak. Symeon [Sumeōn]. The Aramaic form of Simon as in 2Pe 2:1. This little touch would show his affinities with the Jewish Christians (not the Judaizers). This Aramaic form is used also in Lu 2:25, 34 of the old prophet in the temple. Possibly both forms (Symeon, Aramaic, and Simon, Greek) were current in Jerusalem. How [kathōs]. Strictly, “according as,” here like [hos] in indirect discourse somewhat like the epexegetic or explanatory use in 3Jo 1:3. First [prōton]. Told by Peter in verse 7. James notes, as Peter did, that this experience of Barnabas and Paul is not the beginning of work among the Gentiles. Did visit [epeskepsato]. First aorist middle indicative of [episkeptomai], old verb to look upon, to look after, provide for. This same verb occurs in Jas 1:27 and is one of various points of similarity between this speech of James in Acts and the Epistle of James as shown by Mayor in his Commentary on James. Somehow Luke may have obtained notes of these various addresses. To take from the Gentiles a people for his name [labein ex ethnōn laon tōi onomati autou]. Bengel calls this egregium paradoxon, a chosen people [laon] out of the Gentiles [ethnōn]. This is what is really involved in what took place at Caesarea at the hands of Peter and the campaign of Barnabas and Paul from Antioch. But such a claim of God’s purpose called for proof from Scripture to convince Jews and this is precisely what James undertakes to give. This new Israel from among the Gentiles is one of Paul’s great doctrines as set forth in Ga 3; Ro 9-11. Note the use of God’s “name” here for “the Israel of God” (Ga 6:16).

15:15 To this agree [toutōi sumphōnousin]. Associative instrumental case [toutōi] after [sumphōnousin] (voice together with, symphony with, harmonize with), from [sumphōneō], old verb seen already in Mt 18:19; Lu 5:36; Ac 5:9 which see. James cites only Am 9:11, 12 from the LXX as an example of “the words of the prophets” [hoi logoi tōn prophētōn] to which he refers on this point. The somewhat free quotation runs here through verses 16-18 of Ac 15 and is exceedingly pertinent. The Jewish rabbis often failed to understand the prophets as Jesus showed. The passage in Amos refers primarily to the restoration of the Davidic empire, but also the Messiah’s Kingdom (the throne of David his father,” Lu 1:32).

15:16 I will build again [anoikodomēsō]. Here LXX has [anastēsō]. Compound [ana], up or again) of [oikodomeō], the verb used by Jesus in Mt 16:18 of the general church or kingdom as here which see. The tabernacle of David [tēn skēnēn Daueid], a poetical figure of the throne of David (2Sa 7:12) now “the fallen tent” [tēn peptōkuian], perfect active participle of [piptō], state of completion. The ruins thereof [ta katestrammena autēs]. Literally, “the ruined portions of it.” Perfect passive participle of [katastrephō], to turn down. It is a desolate picture of the fallen, torn down tent of David. I will let it up [anorthōsō]. Old verb from [anorthoō] [ana, orthos], to set upright. See on Lu 3:13 of the old woman whose crooked back was set straight.

15:17 That the residue of men may seek after the Lord [hopōs an ekzētēsōsin hoi kataloipoi tōn anthrōpōn ton kurion]. The use of [hopōs] with the subjunctive (effective aorist active) to express purpose is common enough and note [an] for an additional tone of uncertainty. On the rarity of [an] with [hopōs] in the Koinē see Robertson, Grammar, p. 986. Here the Gentiles are referred to. The Hebrew text is quite different, “that they may possess the remnant of Edom.” Certainly the LXX suits best the point that James is making. But the closing words of this verse point definitely to the Gentiles both in the Hebrew and the LXX, “all the Gentiles” [panta ta ethnē]. Another item of similarity between this speech and the Epistle of James is in the phrase “my name is called” [epikeklētai to onoma mou] and Jas 2:7. The purpose of God, though future, is expressed by this perfect passive indicative [epikeklētai] from [epi-kaleō], to call on. It is a Jewish way of speaking of those who worship God.

15:18 From the beginning of the world [ap’ aiōnos]. Or, “from of old.” James adds these words, perhaps with a reminiscence of Isa 45:21. His point is that this purpose of God, as set forth in Amos, is an old one. God has an Israel outside of and beyond the Jewish race, whom he will make his true “Israel” and so there is no occasion for surprise in the story of God’s dealings with the Gentiles as told by Barnabas and Paul. God’s eternal purpose of grace includes all who call upon his name in every land and people (Isa 2:1; Mic 4:1). This larger and richer purpose and plan of God was one of the mysteries which Paul will unfold in the future (Ro 16:25; Eph 3:9). James sees it clearly now. God is making it known [poiōn tauta gnōsta], if they will only be willing to see and understand. It was a great deliverance that James had made and it exerted a profound influence on the assembly.

15:19 Wherefore [dio]. “Because of which,” this plain purpose of God as shown by Amos and Isaiah. My judgment is [egō krinō]. Note expression of [egō]. I give my judgment. [Ego censeo]. James sums up the case as President of the Conference in a masterly fashion and with that consummate wisdom for which he is noted. It amounts to a resolution for the adoption by the assembly as happened (verse 33). That we trouble not [mē parenochlein]. Present active infinitive with [mē] in an indirect command (Robertson, Grammar, p. 1046) of [parenochleō], a common late verb, occurring here alone in the N.T. This double compound [para, en] is from the old compound [enochleō] [en] and [ochlos], crowd, annoyance) seen in Lu 6:18; Heb 12:15, and means to cause trouble beside [para] one or in a matter. This is the general point of James which he explains further concerning “those who are turning from the Gentiles unto God,” the very kind of people referred to in Amos.

15:20 But that we write unto them [alla episteilai autois]. By way of contrast [alla]. First aorist active infinitive of [epistellō], old verb to send to one (message, letter, etc.). Our word [epistle] [epistolē] as in verse 30) comes from this verb. In the N.T. only here, He 13:22, and possibly Ac 21:25. That they abstain from [tou apechesthai]. The genitive of the articular infinitive of purpose, present middle (direct) of [apechō], old verb, to hold oneself back from. The best old MSS. do not have [apo], but the ablative is clear enough in what follows. James agrees with Peter in his support of Paul and Barnabas in their contention for Gentile freedom from the Mosaic ceremonial law. The restrictions named by James affect the moral code that applies to all (idolatry, fornication, murder). Idolatry, fornication and murder were the outstanding sins of paganism then and now (Re 22:15). Harnack argues ably against the genuineness of the word [pniktou] (strangled) which is absent from D Irenaeus, Tertullian, Cyprian. It is a nice point, though the best MSS. have it in accord with Le 17:10-16. The problem is whether the words were added because “blood” was understood as not “murder,” but a reference to the Mosaic regulation or whether it was omitted to remove the ceremonial aspect and make it all moral and ethical. The Western text omits the word also in verse 29. But with the word retained here and in verse 29 the solution of James is not a compromise, though there is a wise concession to Jewish feeling. Pollutions of idols [alisgēmatōn]. From [alisgeō] only in the LXX and this substantive nowhere else. The word refers to idolatrous practices (pollutions) and things sacrificed to idols [eidōluthōn] in verse 29, not to sacrificial meat sold in the market (1Co 10:27), a matter not referred to here. Cf. Le 17:1-9. All the four items in the position of James (accepting [pniktou] are mentioned in Le 17, 18.

15:21 For Moses [Mōusēs gar]. A reason why these four necessary things (verse 28) are named. In every city are synagogues where rabbis proclaim [kērussontas] these matters. Hence the Gentile Christians would be giving constant offence to neglect them. The only point where modern Christian sentiment would object would be about “things strangled” and “blood” in the sense of any blood left in the animals, though most Christians probably agree with the feeling of James in objecting to blood in the food. If “blood” is taken to be “murder,” that difficulty vanishes. Moses will suffer no loss for these Gentile Christians are not adherents of Judaism.

15:22 Then it seemed good [Tote edoxen]. First aorist active indicative of [dokeō]. A regular idiom at the beginning of decrees. This Eirenicon of James commended itself to the whole assembly. Apparently a vote was taken which was unanimous, the Judaizers probably not voting. The apostles and the elders [tois apostolois kai tois presbuterois], article with each, dative case) probably all vocally expressed their position. With the whole church [sun holei tēi ekklēsiāi]. Probably by acclamation. It was a great victory. But James was a practical leader and he did not stop with speeches and a vote. To choose men out of their company [eklezamenous andras ex autōn]. Accusative case, though dative just before [tois apostolois], etc.), of first aorist middle participle of [eklegō], to select. This loose case agreement appears also in [grapsantes] in verse 23 and in MSS. in verse 25. It is a common thing in all Greek writers (Paul, for instance), especially in the papyri and in the Apocalypse of John. Judas called Barsabbas [Ioudan ton kaloumenon Barsabban]. Not otherwise known unless he is a brother of Joseph Barsabbas of 1:23, an early follower of Jesus. The other, Silas, is probably a shortened form of Silvanus [Silouanos], 1Pe 5:12), the companion of Paul in his second mission tour (Ac 15:32, 41; 16:25). Chief men [hēgoumenous]. Leaders, leading men (participle from [hēgeomai], to lead).

15:23 And they wrote [grapsantes]. First aorist active participle of [graphō] and the nominative as if a principal verb [epempsan] had been used instead of [pempsai], the first aorist active infinitive (anacoluthon). This committee of four (Judas, Silas, Barnabas, Paul) carried the letter which embodied the decision of the Conference. This letter is the writing out of the judgment of James and apparently written by him as the President. The apostles and the elders, brethren [hoi apostoloi kai hoi presbuteroi, adelphoi]. So the oldest and best MSS. without [kai] (and) before “brethren.” This punctuation is probably correct and not “elder brethren.” The inquiry had been sent to the apostles and elders (verse 2) though the whole church joined in the welcome (verse 4) and in the decision ( verse 22). The apostles and elders send the epistle, but call themselves “brothers to brothers,” Fratres Fratibus Salutem. “The brothers” [tois adelphois] addressed (dative case) are of the Gentiles [ex ethnōn] and those in Antioch, Syria, and Cilicia, because they were immediately involved. But the decision of this Conference was meant for Gentile Christians everywhere (16:4). Greeting [Chairein]. The customary formula in the beginning of letters, the absolute infinitive (usually [chairein] with the nominative absolute also as in Jas 1:1; Ac 23:26 and innumerable papyri (Robertson, Grammar, pp. 1902f.).

15:24 Certain which went from us [tines ex hēmōn], Aleph B omit [exelthontes]. A direct blow at the Judaizers, put in delicate language (we heard [ēkousamen] as if only at Antioch (15:1), and not also in Jerusalem in open meeting (15:5). Have troubled you with words [etaraxan humas logois]. What a picture of turmoil in the church in Antioch, words, words, words. Aorist tense of the common verb [tarassō], to agitate, to make the heart palpitate (Joh 14:1, 27) and instrumental case of [logois]. Subverting your souls [anaskeuazontes tas psuchas humōn]. Present active participle of [anaskeuazō], old verb [ana] and [skeuos], baggage) to pack up baggage, to plunder, to ravage. Powerful picture of the havoc wrought by the Judaizers among the simple-minded Greek Christians in Antioch. To whom we gave no commandment [hois ou diesteilametha]. First aorist middle indicative of [diastellō], old verb to draw asunder, to distinguish, to set forth distinctly, to command. This is a flat disclaimer of the whole conduct of the Judaizers in Antioch and in Jerusalem, a complete repudiation of their effort to impose the Mosaic ceremonial law upon the Gentile Christians.

15:25 It seemed good unto us [edoxen hēmin]. See statement by Luke in verse 22, and now this definite decision is in the epistle itself. It is repeated in verse 28. Having come to one accord [genomenois homothumadon]. On this adverb, common in Acts, see on 1:14. But [genomenois] clearly means that the final unity was the result of the Conference (private and public talks). The Judaizers are here brushed to one side as the defeated disturbers that they really were who had lacked the courage to vote against the majority. To choose out men and send them [eklexamenois andras pempsai] A B L, though Aleph C D read [eklexamenous] as in verse 22). Precisely the same idiom as in verse 22, “having chosen out to send.” With our beloved Barnabas and Paul [sun tois agapētois hēmōn Barnabāi kai Paulōi]. The verbal adjective [agapētois] (common in the N.T.) definitely sets the seal of warm approval on Barnabas and Paul. Paul (Ga 2:9) confirms this by his statement concerning the right hand of fellowship given.

15:26 Have hazarded their lives [paradedōkosi tas psuchas autōn]. Perfect active participle dative plural of [paradidōmi], old word, to hand over to another, and with [psuchas], to hand over to another their lives. The sufferings of Paul and Barnabas in Pisidia and Lycaonia were plainly well-known just as the story of Judson in Burmah is today. On the use of “name” here see on 3:6.

15:27 Who themselves also shall tell you the same things by word of mouth [kai autous dia logou apaggellontas ta auta]. Literally, “they themselves also by speech announcing the same things.” The present participle, as here, sometimes is used like the future to express purpose as in 3:26 [eulogounta] after [apesteilen] and so here [apaggellontas] after [apestalkamen] (Robertson, Grammar, p. 1128). Judas and Silas are specifically endorsed (perfect active indicative of [apostellō] as bearers of the epistle who will also verbally confirm the contents of the letter.

15:28 To the Holy Spirit and to us [tōi pneumati tōi hagiōi kai hēmin]. Dative case after [edoxen] (third example, verses 22, 25, 28). Definite claim that the church in this action had the guidance of the Holy Spirit. That fact was plain to the church from what had taken place in Caesarea and in this campaign of Paul and Barnabas (verse 8). Jesus had promised that the Holy Spirit would guide them into all truth (Joh 16:13). Even so the church deliberated carefully before deciding. What a blessing it would be if this were always true! But even so the Judaizers are only silenced for the present, not convinced and only waiting for a better day to start over again. No greater burden [mēden pleon baros]. The restrictions named did constitute some burden (cf. Mt 20:12), for the old word [baros] means weight or heaviness. Morality itself is a restraint upon one’s impulses as is all law a prohibition against license.

15:29 Than these necessary things [plēn toutōn tōn epanagkes]. This old adverb (from [epi] and [anagkē] means on compulsion, of necessity. Here only in the N.T. For discussion of these items see on verses 20, 21. In comparison with the freedom won this “burden” is light and not to be regarded as a compromise in spite of the arguments of Lightfoot and Ramsay. It was such a concession as any converted Gentile would be glad to make even if “things strangled” be included. This “necessity” was not a matter of salvation but only for fellowship between Jews and Gentiles. The Judaizers made the law of Moses essential to salvation (15:16). It shall be well with you [eu praxete]. Ye shall fare well. A classical idiom used here effectively. The peace and concord in the fellowship of Jews and Gentiles will justify any slight concession on the part of the Gentiles. This letter is not laid down as a law, but it is the judgment of the Jerusalem Christians for the guidance of the Gentiles (16:4) and it had a fine effect at once (15:30-35). Trouble did come later from the Judaizers who were really hostile to the agreement in Jerusalem, but that opposition in no way discredits the worth of the work of this Conference. No sane agreement will silence perpetual and professional disturbers like these Judaizers who will seek to unsettle Paul’s work in Antioch, in Corinth, in Galatia, in Jerusalem, in Rome. Fare ye well [Errōsthe]. Valete. Perfect passive imperative of [rhōnnumi], to make strong. Common at the close of letters. Be made strong, keep well, fare well. Here alone in the N.T. though some MSS. have it in 23:30.

15:30 So they [hoi men oun]. As in verse 3. When they were dismissed [apoluthentes]. First aorist passive participle of [apoluō], common verb to loosen, to dismiss. Possibly (Hackett) religious services were held as in verse 33 (cf. 13:3) and perhaps an escort for part of the way as in verse 3. The multitude [to plēthos]. Public meeting of the church as in verses 1-3. Deissmann (Bible Studies, p. 232) gives illustrations from the inscriptions of the use of [plēthos] for official, political, and religious gatherings. The committee formally “delivered” [epedōkan] the epistle to the church authorities.

15:31 When they had read it [anagnontes]. Second aorist active participle of [anaginōskō]. Public reading, of course, to the church. They rejoiced [echarēsan]. Second aorist (ingressive) passive indicative of [chairō]. They burst into exultant joy showing clearly that they did not consider it a weak compromise, but a glorious victory of Gentile liberty. For the consolation [epi tēi paraklēsei]. The encouragement, the cheer in the letter. See [parekalesan] in verse 32. Consolation and exhortation run into one another in this word.

15:32 Being themselves also prophets [kai autoi prophētai ontes]. As well as Paul and Barnabas and like Agabus (11:27-30), for-speakers for Christ who justify the commendation in the letter (verse 27) “with many words” [dia logou pollou], “with much talk,” and no doubt with kindly words concerning the part played at the Conference by Paul and Barnabas. Confirmed [epestērixan]. See on 14:22. It was a glorious time with no Judaizers to disturb their fellowship as in 1-3.

15:33 Some time [chronon]. Accusative after [poiēsantes], “having done time.” How long we do not know.

15:34 But it seemed good unto Silas to abide there [edoxe de Silāi epimeinai autou]. This verse is not in the Revised Version or in the text of Westcott and Hort, being absent from Aleph A B Vulgate, etc. It is clearly an addition to help explain the fact that Silas is back in Antioch in verse 40. But the “some days” of verse 36 afforded abundant time for him to return from Jerusalem. He and Judas went first to Jerusalem to make a report of their mission.

15:35 Tarried [dietribon]. Imperfect active of [diatribō], old verb to pass time, seen already in 12:19; 14:3, 28. With many others also [meta kai heterōn pollōn]. A time of general revival and naturally so after the victory at Jerusalem. It is at this point that it is probable that the sad incident took place told by Paul in Ga 2:11-21. Peter came up to see how things were going in Antioch after Paul’s victory in Jerusalem. At first Peter mingled freely with the Greek Christians without the compunctions shown at Caesarea and for which he had to answer in Jerusalem (Ac 11:1-18). Rumours of Peter’s conduct reached Jerusalem and the Judaizers saw a chance to reopen the controversy on the line of social customs, a matter not passed on at the Jerusalem Conference. These Judaizers threaten Peter with a new trial and he surrenders and is followed by Barnabas and all the Jewish brethren in Antioch to the dismay of Paul who boldly rebuked Peter and Barnabas and won them back to his view. It was a crisis. Some would even date the Epistle to the Galatians at this time also, an unlikely hypothesis.

15:36 Let us return now and visit the brethren [epistrepsantes de episkepsōmetha tous adelphous]. Paul takes the initiative as the leader, all the more so if the rebuke to Peter and Barnabas in Ga 2:11-21 had already taken place. Paul is anxious, like a true missionary, to go back to the fields where he has planted the gospel. He uses the hortatory subjunctive [episkepsōmetha] for the proposal (see on 15:14 for this verb). Note the repeated [epi] [epi-strepsantes] and [episkepsōmetha]. There is special point in the use of [dē] (shortened form of [ēdē], now at this juncture of affairs (cf. 13:2). How they fare [pōs echousin]. Indirect question, “how they have it.” The precariousness of the life of new converts in pagan lands is shown in all of Paul’s Epistles (Furneaux). So he wanted to go city by city [kata polin pāsan].

15:37 Was minded to take with them [ebouleto sunparalabein]. Imperfect middle [ebouleto], not aorist middle [ebouleusato] of the Textus Receptus. Barnabas willed, wished and stuck to it (imperfect tense). [Sunparalabein] is second aorist active infinitive of the double compound [sunparalambanō], old verb to take along together with, used already about John Mark in 12:25 and by Paul in Ga 2:1 about Titus. Nowhere else in the N.T. Barnabas used the ingressive aorist in his suggestion.

15:38 But Paul thought not good to take with them [Paulos de ēxiou—mē sunparalambanein touton]. The Greek is far more effective than this English rendering. It is the imperfect active of [axioō], old verb to think meet or right and the present active infinitive of the same verb [sunparalambanō] with negative used with this infinitive. Literally, “But Paul kept on deeming it wise not to be taking along with them this one.” Barnabas looked on it as a simple punctiliar proposal (aorist infinitive), but Paul felt a lively realization of the problem of having a quitter on his hands (present infinitive). Each was insistent in his position (two imperfects). Paul had a definite reason for his view describing John Mark as “him who withdrew from them from Pamphylia” [ton apostanta ap’ autōn apo Pamphulias]. Second aorist active articular participle of [aphistēmi], intransitive use, “the one who stood off from, apostatized from” (our very word “apostasy”). And also as the one who “went not with them to the work” [kai mē sunelthonta autois eis to ergon]. At Perga Mark had faced the same task that Paul and Barnabas did, but he flinched and flickered and quit. Paul declined to repeat the experiment with Mark.

15:39 A sharp contention [paroxusmos]. Our very word paroxysm in English. Old word though only twice in the N.T. (here and Heb 10:24), from [paroxunō], to sharpen [para, oxus] as of a blade and of the spirit (Ac 17:16; 1Co 13:5). This “son of consolation” loses his temper in a dispute over his cousin and Paul uses sharp words towards his benefactor and friend. It is often so that the little irritations of life give occasion to violent explosions. If the incident in Ga 2:11-21 had already taken place, there was a sore place already that could be easily rubbed. And if Mark also joined with Peter and Barnabas on that occasion, Paul had fresh ground for irritation about him. But there is no way to settle differences about men and we can only agree to disagree as Paul and Barnabas did. So that they parted asunder from one another [hōste apochōristhēnai autous ap’ allēlōn]. Actual result here stated by [hōste] and the first aorist passive infinitive of [apochōrizō], old verb to sever, to separate, here only and Re 6:4 in the N.T. The accusative of general reference [autous] is normal. For construction with [hōste] see Robertson, Grammar, pp. 999f. And Barnabas took Mark with him and sailed away to Cyprus [ton te Barnaban paralabonta ton Markon ekpleusai eis Kupron]. Second infinitival clause [ekpleusai] after [hōste] connected by [te]. The same participle is used here minus [sun, paralabonta] (second aorist active). Barnabas and Mark sailed out [ekpleusai] from [ekpleō] from the harbour of Antioch. This is the last glimpse that Luke gives us of Barnabas, one of the noblest figures in the New Testament. Paul has a kindly reference to him in 1Co 9:6. No one can rightly blame Barnabas for giving his cousin John Mark a second chance nor Paul for fearing to risk him again. One’s judgment may go with Paul, but one’s heart goes with Barnabas. And Mark made good with Barnabas, with Peter (1Pe 5:13) and finally with Paul (Col 4:10; 2Ti 4:11). See my little book on John Mark (Making Good in the Ministry). Paul and Barnabas parted in anger and both in sorrow. Paul owed more to Barnabas than to any other man. Barnabas was leaving the greatest spirit of the time and of all times.

15:40 Chose [epilexamenos]. First aorist middle (indirect) participle of [epilegō], choosing for himself, as the successor of Barnabas, not of Mark who had no place in Paul’s plans at this time. Commended [paradotheis]. First aorist passive of [paradidōmi], the same verb employed about Paul and Barnabas (14:26) on their return from the first tour. It is clear now that the sympathy of the church at Antioch is with Paul rather than with Barnabas in the cleavage that has come. The church probably recalled how in the pinch Barnabas flickered and went to the side of Peter and that it was Paul who for the moment stood Paulus contra mundum for Gentile liberty in Christ against the threat of the Judaizers from Jerusalem. Silas had influence in the church in Jerusalem (verse 22) and was apparently a Roman citizen (16:37) also. He is the Silas or Silvanus of the epistles (1Th 1:1; 2Th 1:1; 2Co 1:19; 1Pe 5:12). It is remarkable that Peter mentions both Mark and Silas as with him (1Pe 5:12f.) at the same time.

15:41 Went through [diērcheto]. Imperfect middle. So Paul went forth on his second mission tour with heart-aches and high hopes mingled together. Syria and Cilicia [tēn Surian kai tēn Kilikian]. He took the opposite course from the first tour, leaving Cyprus to Barnabas and Mark. Probably Paul had established these churches while in Tarsus after leaving Jerusalem (Ac 9:30; Ga 1:21). Paul would go “by the Gulf of Issus through the Syrian Gates, a narrow road between steep rocks and the sea, and then inland, probably past Tarsus and over Mt. Taurus by the Cilician gates” (Page). This second tour will occupy Luke’s story in Acts through 18:22.

Chapter 16

16:1 And he came also to Derbe and Lystra [katēntēsen de kai eis Derbēn kai eis Lustran]. First aorist active of [katantaō], late verb to come down to, to arrive at. He struck Derbe first of the places in the first tour which was the last city reached then. Timothy [Timotheos]. Apparently a native of Lystra (“there,” [ekei], his Hebrew mother named Eunice and grandmother Lois (2Ti 1:5) and his Greek father’s name not known. He may have been a proselyte, but not necessarily so as Timothy was taught the Scriptures by his mother and grandmother (2Ti 3:15), and, if a proselyte, he would have had Timothy circumcised. It is idle to ask if Paul came on purpose to get Timothy to take Mark’s place. Probably Timothy was about eighteen years of age, a convert of Paul’s former visit a few years before (1Ti 1:2) and still young twelve years later (1Ti 4:12). Paul loved him devotedly (1Ti 1:3; 5:23; 2Ti 3:15; Php 2:19f.). It is a glorious discovery to find a real young preacher for Christ’s work.

16:2 Was well reported of [emartureito]. Imperfect passive. It was a continuous witness that was borne the young disciple both in his home town of Lystra and in Derbe. Already he had so borne himself that his gifts and graces for the ministry were recognized. It is a wise precaution that the approval of the local church is necessary for the licensing and the ordaining of a preacher. If God has called a man for the work signs of it will be manifest to others.

16:3 Him would Paul have to go forth with him [touton ēthelēsen ho Paulos sun autōi exelthein]. This one (note emphatic position) Paul wanted (first aorist active indicative of [thelō] with temporal augment as if from [ethelō] the old form). Here was a gifted young man who was both Jew and Greek. He took and circumcised him [labōn perietemen auton]. Any one could perform this rite. Paul had stoutly resisted circumcision in the case of Titus, a pure Greek (Ga 2:3, 5), because the whole principle of Gentile liberty was at stake. But Timothy was both Jew and Greek and would continually give offence to the Jews with no advantage to the cause of Gentile freedom. So here for the sake of expediency, “because of the Jews” [dia tous Ioudaious], Paul voluntarily removed this stumbling-block to the ministry of Timothy. Otherwise Timothy could not have been allowed to preach ln the synagogues. Idem non est semper idem. But Timothy’s case was not the case of Titus. Here it was a question of efficient service, not an essential of salvation. Hovey notes that Timothy was circumcised because of Jewish unbelievers, not because of Jewish believers. Was a Greek [Hellēn hupērchen]. Imperfect active in indirect assertion where ordinarily the present [huparchei] would be retained, possibly indicating that his father was no longer living.

16:4 They delivered them [paredidosan autois]. Imperfect active, kept on delivering to them in city after city. This is a proof of Paul’s loyalty to the Jerusalem compact (Knowling). The circumcision of Timothy would indicate also that the points involved were under discussion and that Paul felt no inconsistency in what he did. The decrees [ta dogmata]. Old word from [dokeō], to give an opinion. It is used of public decrees of rulers (Lu 2:1; Ac 17:7), of the requirements of the Mosaic law (Col 2:14), and here of the regulations or conclusions of the Jerusalem Conference. Silas was with Paul and his presence gave added dignity to the passing out of the decrees, a charter of Gentile freedom, since he was one of the committee from Jerusalem to Antioch (15:22, 27, 32). Which had been ordained [ta kekrimena]. Perfect passive articular participle of [krinō], to judge, emphasizing the permanence of the conclusions reached by the apostles and elders in Jerusalem. For to keep [phulassein]. This present active infinitive likewise accents that it is a charter of liberty for continual living, not a temporary compromise.

16:5 Were strengthened [estereounto]. Imperfect passive of [stereoō], old verb to make firm and solid like the muscles (Ac 3:7,16), these three the only examples in the N.T. Increased [eperisseuon]. Imperfect active of the old and common verb [perisseuō] from [perissos] (overplus). The blessing of God was on the work of Paul, Silas, and Timothy in the form of a continuous revival.

16:6 The region of Phrygia and Galatia [tēn Phrugian kai Galatikēn chōran]. This is probably the correct text with one article and apparently describes one “Region” or District in The Province of Galatia which was also Phrygian (the old-ethnographic name with which compare the use of Lycaonia in 14:6). Strictly speaking Derbe and Lystra, though in the Province of Galatia, were not Phrygian, and so Luke would here be not resumptive of the record in verses 1-5; but a reference to the country around Iconium and Antioch in Pisidia in North Galatia is not included. This verse is hotly disputed at every point by the advocates of the North Galatian theory as represented by Chase and the South Galatian theory by Ramsay. Whatever is true in regard to the language of Luke here and in 18:23, it is still possible for Paul in Ga 1:2 to use the term Galatia of the whole province of that name which could, in fact, apply to either South or North Galatia or to both. He could, of course, use it also in the ethnographic sense of the real Gauls or Celts who dwelt in North Galatia. Certainly the first tour of Paul and Barnabas was in the Province of Galatia though touching only the Regions of Pisidia, Phrygia, and Lycaonia, which province included besides the Gauls to the north. In this second tour Lycaonia has been already touched (Derbe and Lystra) and now Phrygia. The question arises why Luke here and in 18:23 adds the term “of Galatia” [Galatikēn] though not in 13:14 (Pisidian Antioch) nor in 14:6 (cities of Lycaonia). Does Luke mean to use “of Galatia” in the same ethnographic sense as “of Phrygia” or does he here add the province (Galatia) to the name of the Region (Phrygia)? In itself either view is possible and it really matters very little except that the question is raised whether Paul went into the North Galatian Region on this occasion or later (18:23). He could have done so and the Epistle be addressed to the churches of South Galatia, North Galatia, or the province as a whole. But the Greek participle [kōluthentes] (“having been forbidden”) plays a part in the argument that cannot be overlooked whether Luke means to say that Paul went north or not. This aorist passive participle of [kōluō], to hinder, can only express simultaneous or antecedent action, not subsequent action as Ramsay argues. No example of the so-called subsequent use of the aorist participle has ever been found in Greek as all Greek grammarians agree (Robertson, Grammar, pp. 860-63, 1112-14). The only natural meaning of [kōluthentes] is that Paul with Silas and Timothy “passed through the region of Phrygia and Galatia” because they were hindered by the Holy Spirit from speaking the word in Asia (the Province of Asia of which Ephesus was the chief city and west of Derbe and Lystra). This construction implies that the country called “the region of Phrygia and Galatia” is not in the direct line west toward Ephesus. What follows in verse 7 throws further light on the point.

16:7 Over against Mysia [kata tēn Musian]. This was an ill-defined region rather north and west of Phrygia. The Romans finally absorbed most of it in the Province of Asia. They assayed to go into Bithynia [epeirazon eis tēn Bithunian poreuthēnai]. Conative imperfect of [peirazō] and ingressive aorist passive infinitive of [poreuomai]. Now Bithynia is northeast of Mysia and north of Galatia (province). Clearly Luke means to say that Paul had, when hindered by the Holy Spirit from going west into Asia, gone north so as to come in front of Bithynia. This journey would take him directly through Phrygia and the North Galatian country (the real Gauls or Celts). This is, to my mind, the strongest argument for the North Galatian view in these verses 6, 7. The grammar and the topography bring Paul right up to Bithynia (north of the old Galatia). It is verses 6, 7 that make me pause before accepting the plausible arguments of Ramsay for the South Galatian theory. In itself the problem is nothing like so important or so determinative as he makes it. But shall we smash Luke’s grammar to pieces to bolster up a theory of criticism? And the Spirit of Jesus suffered them not [kai ouk eiasen autous to pneuma Iēsou]. The same Spirit who in verse 6 had forbidden going into Asia now closed the door into Bithynia. This expression occurs nowhere else, but we have the spirit of Christ (Ro 8:9) and the Spirit of Jesus Christ (Php 1:19). [Eiasen] is first aorist active indicative of [eaō], old verb to allow.

16:8 Passing by Mysia [parelthontes tēn Musian]. Literally, passing alongside or skirting Mysia, neglecting it without preaching there. Strictly they passed through part of it to reach Troas. To Troas [eis Troiada]. This city, named Alexandria Troas after Alexander the Great, was the seaport of Mysia, though a Roman colony and not counted as part of either Asia or Bithynia. New Ilium, on the site of the old Troy, was four miles farther north. It was the place to take ship for Philippi. Twice again Paul will be here (2Co 2:12; Ac 20:6).

16:9 A vision [horama]. Old word, eleven times in Acts, once in Mt 17:9. Twice Paul had been hindered by the Holy Spirit from going where he wanted to go. Most men would have gone back home with such rebuffs, but not so Paul. Now the call is positive and not negative, to go “far hence to the Gentiles” (22:21). He had little dreamed of such a call when he left Antioch. Paul’s frequent visions always came at real crises in his life. A man of Macedonia [anēr Makedōn]. Ramsay follows Renan in the view that this was Luke with whom Paul had conversed about conditions in Macedonia. verse 10 makes it plain that Luke was now in the party, but when he joined them we do not know. Some hold that Luke lived at Antioch in Syria and came on with Paul and Silas, others that he joined them later in Galatia, others that he appeared now either as Paul’s physician or new convert. Ramsay thinks that Philippi was his home at this time. But, whatever is true about Luke, the narrative must not be robbed of its supernatural aspect (10:10; 22:17). Was standing [ēn hestōs]. Second perfect active participle of [histēmi], intransitive, periphrastic imperfect. Vivid picture. Help us [boēthēson hēmin]. Ingressive first aorist active imperative of [boētheō] [boē, theō], to run at a cry, to help. The man uses the plural for all including himself. It was the cry of Europe for Christ.

16:10 We sought [ezētēsamen]. This sudden use of the plural, dropped in 17:1 when Paul leaves Philippi, and resumed in 20:5 when Paul rejoins Luke in Philippi, argues conclusively that Luke, the author, is in the party (“we” portions of Acts) and shows in a writer of such literary skill as Luke that he is not copying a document in a blundering sort of way. Paul told his vision to the party and they were all ready to respond to the call. Concluding [sunbibazontes]. A very striking word, present active participle of [sunbibazō], old verb to make go together, to coalesce or knit together, to make this and that agree and so to conclude. Already in 9:22 of Paul’s preaching. This word here gives a good illustration of the proper use of the reason in connection with revelation, to decide whether it is a revelation from God, to find out what it means for us, and to see that we obey the revelation when understood. God had called them to preach to the Macedonians. They had to go.

16:11 Setting sail [anachthentes]. Same word in 13:13 which see. We made a straight course [euthudromēsamen]. First aorist active indicative of compound verb [euthudromeō] (in Philo) from adjective [euthudromos] (in Strabo), running a straight course [euthus, dromos]. In the N.T. only here and 21:1. It is a nautical term for sailing before the wind. Luke has a true feeling for the sea. To Samothrace [eis Samothrāikēn]. A small island in the Aegean about halfway between Troas and Neapolis. The day following [tēi epiousēi]. Locative case of time with [hēmerāi] (day) to be supplied (7:26; 20:15; 21:18; 23:11). With adverse winds it took five days to make the run of 125 miles (20:6). To Neapolis [eis Nean Polin]. To New Town (Newton, Naples, Neapolis). The port of Philippi ten miles distant, Thracian, but reckoned as Macedonian after Vespasian.