Greek Testament Critical Exegetical Commentary Acts》

πάντων] Whatever latitude may be given to this word, it must at all events exclude the notion that Luke had at this time seen the Gospels of Matt. or Mark, in which many things which Jesus did and taught are contained, which he had not related in his πρῶτος λόγος. On Theophilus, see notes, Luke 1:3.

ὧν ἤρξατο ἰησ.] I cannot think ἤρξατο here to be merely pleonastic. Its position here shews that it is emphatic, and the parallel cases (see reff.) all point to a distinct and appropriate meaning for the word. That meaning here seems to be, that the Gospel contained the ἀρχάς, the outset, of all the doings and teachings of our Lord, as distinguished from this second treatise, which was to relate their sequel and results. Meyer understands it—which Jesus first of all men did, &c. But this introduces a meaning irrelevant to the context, besides not giving the emphasis to ἤρξατο, but to ἰησοῦς. The position of emphasis given to the verb shews, that the beginning of the doing and teaching of Jesus must be contrasted with the continuance of the same, now about to be related.

Verses 1-3

πραξεισ αποστολων

On the title, see Prolegomena.

Verse 2

διὰ πν. ἁγ. may be joined either with ἐντειλάμενος (as in vulg copt Ch⁽¹⁾ Thl); or with ἐξελέξατο (as in syrr æth Cyril⁽²⁾ Aug⁽³⁾ Vig⁽⁴⁾). In the former case, our Lord is said to have given His commands to the Apostles through, or in the power of, the Holy Ghost. Similarly He is said, Hebrews 9:14, διὰ πνεύματος αἰωνίου ἑαυτὸν προσενέγκαι ἄμωμον τῷ θεῷ. In the latter, He is said to have chosen the Apostles by the power of the Holy Ghost. Similarly, in ch. Acts 20:28, Paul tells the Ephesian elders, that the Holy Ghost had made them overseers in the Church of God. The former construction however appears much the best, as expressing not, as might at first seem, a mere common-place, but the propriety of the fact,—that His last commands were given in the power of (see John 20:22) the Holy Ghost. To take διὰ πν. ἁγ. with ἀνελήμφθη (see Olsh. i. 629) seems to me inadmissible; as also is Dr. Burton’s rendering, “having told His Apostles that His commands would be more fully made known to them by the Holy Ghost.”

ἀνελήμφ.] = ἀνεφέρετο εἰς τὸν οὐρ., Luke 24:51. The use of the verb in this abbreviated form, without the εἰς τ. οὐρ., testifies to the familiarity of the apostolic church with the Ascension as a formal and recognized event in our Lord’s course.

Verse 3

ὀπτανόμενος] οὐ γὰρ ὥσπερ πρὸ τῆς ἀναστάσεως ὡς ἀεὶ μετʼ αὐτῶν ἦν, οὕτω καὶ τότε· οὐ γὰρ εἶπε τεσσεράκοντα ἡμέρας, ἀλλὰ διʼ ἡμερῶν τεσσεράκοντα· ἐφίστατο γὰρ καὶ ἀφίστατο πάλιν, Chrysostom. This is the only place where the interval between the Resurrection and the Ascension is specified.

τὰ περ. τ. β. τ. θ.] τά, in the widest sense; not ῥήματα merely:—the matters. The article has been taken to imply (and so in some of my earlier editions), that during this period they received from our Lord the whole substance of the doctrine of ‘the Kingdom of God.’ But this remark seems to lose its propriety owing to the present participle λέγων. Both the participles, ὀπτανόμενος and λέγων, carry with them a ratiocinative force, in dependence on τεκμηρίοις: “proofs, consisting in this, that He” &c. And thus the art. τά gives the sentence the meaning, “and inasmuch as the things which he said were those pertaining to the Kingdom of God;” thus serving only to define λεγόμενα. [What things these were, we are not told. Certainly, not future events in their detail,—as the next portion of the narrative shews us. I should rather believe them to have concerned the future founding and government of the Church: though even here the greatest Apostles were apparently left to the unfolding of the teaching of the Holy Spirit as years went on.]

Verse 4

ἀπὸ ἱερ. μὴ χωρ.] See Luke 24:49. ‘Simul manere jussi sunt, quoniam uno omnes Spiritu donandi erant. Si fuissent dispersi, unites minus cognita fuisset.’ Calvin.

περιμ.] to await, i.e. wait till the completion of: the περι implies this. The ancient idea mentioned by Wordsw. that our Lord commanded the Apostles to remain at Jerusalem for twelve years after the Ascension, is sufficiently refuted by His own words here, and by the subsequent history: cf. ch. 8 &c. That, in the main, they confined themselves to circuits in Palestine for some years, appears to be true; but surely would not he in compliance with such a command.

τ. ἐπαγγ. τ. πατρός] See note on Luke 24:49.

Verses 4-14

4–14.] THE LAST DISCOURSES AND ASCENSION OF THE LORD. RETURN OF THE APOSTLES TO JERUSALEM RECAPITULATION OF THEIR NAMES.

Verse 5

ὕδατι and ἐν πν. ἁγ. are slightly distinguished. The insertion of the preposition bef. πν. ἁγ. seems to give a dignity which the mere instrumental dative, ὕδατι, wants.

ταύτας serves to bind on the οὐ πολλ. ἡμ. to the day then current; as we say, ‘one of these days.’ See Winer, § 23. 5, who instances ‘ante hos quinque dies’ in Lat, and quotes πρὸ πολλῶν τῶνδε ἡμερῶν, from Heliod. ii. 22. 97.

‘Numerus dierum non definitus exercebat fidem discipulorum,’ Bengel.

Verse 6

6.] This συνελθόντες does not belong to another assembling, different from the former; but takes up again the συναλιζόμενος of Acts 1:4. Olsh. has mistaken the sense of the μὲν οὖν, which refers, not to another incident, but to other actors; they, as distinguished from Him who had been speaking.

κύριε, εἰ …] The stress of this question is in the words, prefixed for emphasis, ἐν τῷ χρόνῳ τούτῳ. That the Kingdom was, in some sense, and at some time, to be restored to Israel, was plain; nor does the Lord deny this implication (see on Acts 1:8). Their fault was, a too curious enquiry on a point reserved among the arcana of God. Lightfoot’s idea, that the disciples wondered at the Kingdom being about to be restored to the ungrateful Jews, at this time, now that they had crucified Him, &c., would make our Lord’s answer irrelevant.

See Micah 4:8, LXX.

Meyer would refer ἐν τῷ χρ. τού. to the interval designated by οὐ μετὰ πολλ. ταύ. ἡμ., ‘during this time.’ But this does not seem natural: I should rather understand it, at this present period,—now. The pres. ἀποκαθιστάνεις, is that so often used in speaking with reference to matters of prophecy, importing fixed determination: as in ὁ ἐρχόμενος (ref. Mt.) and the like. So that we must not render, “Art thou restoring?” but “wilt” or “dost thou restore?” As to the word itself, καθιστάνω (= στημι) is to establish or set up, and ἀπό gives the sense of completeness, or the cognate one of entire restitution. See Wordsw.’s note.

Verse 7

7.] This is a general reproof and assertion, spoken with reference to men, as forbidden to search curiously into a point which Omniscience has reserved—the times and seasons of the future divine dealings. But it is remarkable that not θεός, but ὁ πατήρ, is here used; and this cannot fail to remind us of that saying (Mark 13:32), περὶ δὲ τῆς ἡμέρας ἐκείνης ἢ τῆς ὥρας οὐδεὶς οἶδεν, οὐδὲ ἄγγελος ἐν οὐρανῷ, οὐδὲ ὁ υἱός, εἰ μὴ ὁ πατήρ. It may be observed however, that the same assertion is not made here: only the times and seasons said to be in the power of the Almighty Father, Who ordereth all things κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ. The Knowledge of the Son is not here in question, only that of the disciples. It is an enquiry intimately connected with the interpretation of the two passages, but one beyond our power to resolve, how far, among the things not yet put under His feet, may be this very thing, the knowledge of that day and hour. Bengel attempts to evade the generality of the οὐχ ὑμῶν ἐστιν:—‘quæ apostolorum nondum erat nosse, per Apocalypsin postea sunt significata.’ But signified to whom? What individual, or portion of the Church, has ever read plainly these χρόνους ἢ καιρούς in that mysterious book? There is truth in Olsh.’s remark, that the Apostles were to be less prophets of the future, than witnesses of the past; but we must not so limit the ὑμῶν, nor forget that the γνῶναι χρόνους ἢ καιρ. has very seldom been imparted by prophecy, which generally has formed a testimony to this very fact, that God has them in His foreknowledge, and, while He announces the events, conceals for the most part in obscurity the times.

χρ. ἢ καιρ.] not synonymous; as Meyer observes, καιρός is always a definite limited space of time, and involves the idea of transitoriness. See also Tittmann, N. T. Synonymes, pp. 39–45.

ἔθ. ἐν τῇ ἰδ. ἐξ.] Some (De Wette, al.) render ‘hath appointed by His own power;’ I should rather take ἐν ἐξ. as in ch. Acts 5:4, in His own power, and understand by ἔθετο kept, ‘(hath) placed,’ as E. V. But the aor. sense should be preserved: the period referred to being that of the arrangement of the divine counsels of Redemption.

Verse 8

ἀλλά, ‘antitheton inter id quod discipulorum erat, vel non erat; tum inter id quod illo tempore futurum erat, et inter id quod in ulteriora reservatum erat.’ Bengel.

δύνα̇ μιν, that power, especially, spoken of ch. Acts 4:33, connected with their office of witnessing to the resurrection; but also all other spiritual power. See Luke 24:49. μου, not emphatic, as Wordsw. here and often elsewhere: see note on Matthew 16:18. The emphasis would be extremely out of place here: it was not their subordination to Him, but their office as witnesses, which was the contrast to their ambitious aspirings.

μάρτυρες] This was the peculiar work of the Apostles[: so they say of themselves, ch. Acts 5:32, ἡμεῖς ἐσμὲν αὐτοῦ μάρτυρες τῶν ῥημάτων τούτων]. See on Acts 1:21-22, and Prolegg. Vol. I. ch. i. § iii. 5.

ἔν τε ἱερ …] By the extension of their testimony, from Jerusalem to Samaria, and then indefinitely over the world, He reproves, by implication, their carnal anticipation of the restoration of the Kingdom to Israel thus understood. The Kingdom was to be one founded on μαρτυρία, and therefore reigning in the convictions of men’s hearts; and not confined to Judæa, but coextensive with the world.

They understood this command only of Jews scattered through the world, see ch. Acts 11:19.

De Wette observes, that these words contain the whole plan of the Acts: λήμψεσθε δύναμιν κ. τ. λ., ch. Acts 2:1—end; ἐν ἱερουσαλήμ, ch. Acts 3:1 to Acts 6:7; then the martyrdom of Stephen dispersed them through Judæa, Acts 6:8 to Acts 8:3; they preach in Samaria, Acts 8:4-40; and, from that point, the conversion of the Apostle of the Gentiles, the vision of Peter, the preaching and journeys of Paul. In their former mission, Matthew 10:5-6, they had been expressly forbidden from preaching either to Samaritans or Gentiles.

Verse 9

ἐπήρθη] “was taken up,—we may understand of the commencing ascent … ὑπέλαβεν by a pregn. constr involves the idea of away as well as up, and hence takes after it ἀπό. This verb describes the close of the scene, as far as it was visible to the spectators.” Hackett.

νεφέλη] There was a manifest propriety in the last withdrawal of the Lord, while ascending, not consisting in a disappearance of His Body, as on former occasions since the Resurrection; for thus might His abiding Humanity have been called in question. As it was, He went up, past the visible boundary of Heaven, the cloud,—in human form, and so we think of and pray to Him.

Verse 10

εἰς τ. οὐρ. belongs to ἀτενίζ., not to πορευομ., see reff.

πορευομένου, not πορευθέντος: implying that the cloud remained visible for some time, probably ascending with Him.

παρειστήκεισαν, imperf. in sense, as the perf. is present: were standing by them.

ἄνδρες] evidently angels. See Luke 24:4; John 20:12.

Verse 11

ὃν τρόπον] in the same manner as;—to be taken in all cases literally, not as implying mere certainty: see reff.

οὕτως, i.e. ἐν νεφέλῃ, Luke 21:27 [in the clouds of heaven: and in the same human form]. His corporeal identity is implied in οὗτος ὁ ἰησοῦς.

ἐλεύσεται] ‘Non ii, qui ascendentem viderunt, dicuntur venturum visuri. Inter ascensionem et inter adventum gloriosum nullus interponitur eventus eorum utrique par: ideo hi duo conjunguntur. Merito igitur Apostoli ante datam Apocalypsin diem Christi ut valde propinquum proposuerunt. Et congruit majestati Christi, ut toto inter ascensionem et inter adventum tempore sine intermissione expectetur.’ Bengel.

Verse 12

12.] In so careful a writer (see Luke 1:3) there must be some reason why this minute specification of distance should be here inserted, when no such appears in the Gospel. And I believe this will be found, by combining the hint dropped by Chrysostom,— δοκεῖ δέ μοι καὶ σαββάτῳ γεγονέναι ταῦταʼ οὐ γὰρ ἂν οὕτω τὸ διάστημα ἐδήλωσεν … εἰ μὴ ὡρισμένον τι μῆκος ἐβάδιζον ἐν τῇ ἡμέρᾳ τοῦ σαββάτου,—with the declaration in the Gospel (Luke 24:50) that he led them out as far as to Bethany, This latter was (John 11:18) fifteen stadia from Jerusalem, which is more than twice the Sabbath-day’s journey (2000 cubits = about six furlongs). Now if the Ascension happened on the Sabbath, it is very possible that offence may have arisen at the statement in the Gospel: and that therefore the Evangelist gives here the more exact notice, that the spot, although forming part of the district of Bethany, was yet on that part of the Mount of Olives which fell within the limits of the Sabbath-day’s journey. This of course must be a mere conjecture; but it will not be impugned by the fact of the Ascension being kept by the Church in after ages on a Thursday. This formed no hindrance to Chrysostom in making the above supposition: although the festival was certainly observed in his time (see Bingham, Orig⁽⁷⁾ Eccl. 20:6. There is no mention of it in the Fathers of the first three centuries). Forty days from the Resurrection is an expression which would suit as well the Saturday of the seventh week as the Thursday.

The distance of the Mount of Olives from Jerusalem is stated by Josephus at five stadia, Antt. xx. 8. 6,—at six stadia, B. J. v. 2. 3; different points being taken as the limit. The present church of the Ascension rather exceeds the distance of six stadia from the city.

The use of ἐλαιών, - ῶνος, here (and in reff.) by Luke only is remarkable, especially as the whole passage is so much in his own distinctive style as to preclude the idea of his having transferred a written document.

ἔχον is not for ἀπέχον, but as in τριάκ. κ. ὀκτ. ἔτη ἔχων, John 5:5, and in reff.; the space or time mentioned being regarded as an attribute of the subject.

Verse 13

13. εἰσῆλθ.] ‘into the city;’ see reff.

τὸ ὑπερῷ.] The idea that this was a chamber in the Temple has originated in low literal-harmonistic views, Luke having stated (Luke 24:53) that they were διὰ παντὸς ἐν τῷ ἱερῷ. As if such an expression could be literally understood, or taken to mean more than that they were there at all appointed times (see ch. Acts 3:1). It is in the highest degree improbable that the disciples would be found assembled in any public place at this time. The upper chamber was perhaps that in which the last Supper had been taken; probably that in which they had been since then assembled (John 20:19; John 20:26), but certainly one in a private house. Lightf. shews that it was the practice of the Jews to retire into a large chamber under the flat roof for purposes of deliberation or prayer. See Neander, Pfl. u. Leit., p. 13, note. Epiphanius, de ponderibus, c. 14 (vol. iii. p. 170), relates that when Hadrian came to Jerusalem, εὗρε τὴν πόλιν πᾶσαν ἠδαφισμένην καὶ τὸ ἱερὸν τοῦ θεοῦ καταπεπατημένον, παρεκτὸς ὀλίγων οἰκημάτων καὶ τῆς τοῦ οεοῦ ἐκκλησίας μικρᾶς οὔσης, ἔνθα ὑποστρέψαντες οἱ μαθηταί, ὅτε ὁ σωτὴρ ἀνελήφθη ἀπὸ τοῦ ἐλαιῶνος, ἀνέβησαν εἰς τὸ ὑπερῷον. ἐκεῖ γὰρ ᾠκοδόμητο, τουτέστιν ἐν τῷ μέρει σιών· ἥτις ἀπὸ τῆς ἐρημώσεως περιελήφθη, … ἕως χρόνου ΄αξίμου τοῦ ἐπισκόπου καὶ κωνσταιτίνου τοῦ βασιλέως, ὡς σκηνὴ ἐν ἀμπελῶνι, κατὰ τὸ γεγραμμένον. And Nicephorus viii. 30 (see Wordsw.) says that the Empress Helena enclosed in her larger church the chamber where took place ἡ τοῦ ἁγίου πνεύματος καθοδος ἐν τῷ ὑπερῴῳ.

οὗ ἦσαν κατ.] not to be taken as in E. V. ‘where abode both Peter,’ &c.; which gives the idea that Peter, &c. were already in the chamber, and the rest joined them there:—but, on entering the city, they went up into the upper chamber, where they (usually) sojourned (not ‘dwelt:’ they did not all dwell in one house; see John 19:27, note), namely, Peter, &c. On the catalogue of the Apostles, see Matthew 10:2, note.

Verse 14

καὶ ΄αρίᾳ] The καί gives eminence to one among those previously mentioned. So τῶνδε εἵνεκα, καὶ γῆς ἱμέρῳ, Herod. i. 73. See Hartung, Partikellehre, i. 145.

This is the last mention of her in the N. T. The traditions, which describe her as (1) dying at the age of fifty-nine, in the fifth year of Claudius (Niceph. H. E. ii. 21), or (2) accompanying John to Ephesus, and being buried there (see Winer, Realwörterb. art. Maria), are untrustworthy. Other accounts, with the authorities, may be seen in Butler’s Lives of the Saints, Aug. 15. The fable of the Assumption has no foundation even in tradition.

τοῖς ἀδελφ. αὐτ.] This clearly shews, as does John 7:5 compared with John 6:69-70, that none of the brethren of our Lord were of the number of the Twelve. When they were converted, is quite uncertain. See the whole subject discussed in note on Matthew 13:55, and in the Prolegomena to the Epistle of James. In both cases of one being distinguished from a number, cited here by Wordsw. to shew that James the Less may have been one of these brethren, viz. that of ΄αρία, as distinguished among the women here, and that of Joseph, ch. Acts 7:9, he does not observe that the general statement precedes the individual distinction, as indeed it naturally must.

Verse 15

15. ἐν τ. ἡμ. τ.] ln the days between the Ascension and Pentecost; during which it appears that the number of the assembly had increased, not probably by fresh conversions, but by the gathering round the Apostles of those who had previously been disciples.

ἦν τε] The very frequent use of τε is a peculiarity of the Acts, and should have its weight in determining the reading, even where, as here, δέ seems more appropriate. It occurs in the Gospel 5 times: in the Acts, 121.

ὀνομάτων] [that is, of persons: but the term would hardly be used except where the number is small.] See note on Revelation 3:4.

ἑκατὸν εἴκοσι] De Wette asks, ‘where were the 500 brethren of 1 Corinthians 15:6?’ We surely may answer, ‘not in Jerusalem.’ See Neander, Pfl. u. Leit., p. 72, note.

Verses 15-26

15–26.] ELECTION OF A TWELFTH APOSTLE TO FILL THE ROOM OF JUDAS ISCARIOT.

Verse 16

The pre-eminency of Peter here is the commencement of the fulfilment of Matthew 16:18-19 (see note there).

Verse 17

17.] ὅτι, not ‘although’ (Kuinoel), but because: it gives the reason of the previous assertion, viz. that Judas held, and had betrayed, that place of high trust of which the prophecy spoke. Thus the ὅτι has reference to the substance of the prophecy, already in Peter’s mind, and serves to explain ἡ ἔπαυλις αὐτοῦ and ἡ ἐπισκοπὴ αὐτοῦ.

ἔλαχεν τὸν κλῆρον] not literally, but inasmuch as the lot of every man is regarded as being cast and appointed by God.

κλῆρος, first, the lot itself; then, that apportioned by lot; then, any species of apportionment, whether possession, or office, as here.

Verse 18