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B, Lachm. Tisch. have πράξεις ἀποστόλων. So also Born. Later enlargements of the title in codd.: Λουκᾷ εὐαγγελιστοῦ πράξεις ἀποστόλων, al. αἱ πράξεις τῶν ἁγίων ἀποστόλων. Peculiar to D; πρᾶξις ἀποστόλων. א has merely πράξεις, but at the close πράξεις ἀποστόλων.

The codex D is particularly rich in additions, emendations, and the like, which Bornemann has recently defended as the original text. Matth. ed. min. p. 1 well remarks: “Hic liber (the Book of Acts) in re critica est difficillimus et impeditissimus, quod multa in eo turbata sunt. Sed corruptiones versionum Syrarum, Bedae et scribae codicis D omnem modum excedunt.” Tisch. justly calls the proceeding of Bornemann, “monstruosam quandam ac perversam novitatem.”

CHAPTER 1

Acts 1:4. συναλιζόμενος-g0-] min. Euseb. Epiph. have συναυλιζόμενος. Recommended by Wetst. and Griesb. D has συναλισκόμενος μετʼ αὐτῶν. Both are ineptly explanatory alterations.

Acts 1:5. The order: ἐν πνεύμ. βαπτ. ἁγίῳ, adopted by Lachm., is not sufficiently attested by B א* against A C E min. VSS. Or. al.

Acts 1:6. ἐτηρώτων] Lachm. Tisch. read ἠρώτων, according to A B C* א, the weight of which, considering the frequency of both words in Luke, prevails.

Acts 1:8. μοι] Lachm. Tisch. Bornem. read μου, decisively attested by A B C D א Or.

Instead of πάσῃ, Elz. Griesb. Scholz read ἐν πάσῃ. But ἐν is wanting in A C* D min. Copt. Sahid. Or. Hilar. Inserted in accordance with the preceding.

Acts 1:10. ἐσθῆτι λευκῇ] A B C א min. Syr. Copt. Arm. Vulg. Eus. have ἐσθήσεσι λευκαῖς. Adopted by Lachm. and Tisch. The Rec. is the usual expression. Comp. on Luke 24:4.

Acts 1:13. Lachm. Tisch. Bornem. have the order Ἰωάννης κ. Ἰάκωβος, which is supported by A B C D א min. VSS., also Vulg. and Fathers. The Rec. is according to Luke 6:14.

Acts 1:14. After προσευκῃ Elz. has καὶ τῇ δεήσει, which, on decisive, testimony, has been omitted by modern critics since Griesbach. A strengthening addition.

Acts 1:15. μαθητῶν] A B C* א min. Copt. Sahid. Aeth. Arm. Vulg. Aug. have ἀδελφῶν: recommended by Griesb., and rightly adopted by Lach. and Tisch.; the Rec. is an interpretation of ἀδελφ., here occurring for the first time in Acts, in the sense of μαθητ.

Acts 1:16. ταύτην is wanting in A B C* א min. and several VSS. and Fathers. Deleted by Lachm. But the omission occurred because no express passage of Scripture immediately follows.

Ver 17. σύν] Griesb. Scholz, Lachm. Tisch. Born, read ἐν according to decisive testimony; σύν is an interpretation.

Acts 1:19. Ἀκελδαμά] There are different modes of writing this word in the critical authorities and witnesses. Lachm. and Tisch. read Ἀκελδαμάχ according to A B; Born. Ἁκελδαιμάχ according to D; א has Ἀχελθαμάχ.

Acts 1:20. λάβοι] Lachm. Tisch. and Born. read λαβέτω according to A B C D א Eus. Chrys; λάβοι was introduced from the LXX.

Acts 1:24. ὅν ἐξελ. ἐκ τούτ. τῶν δύο ἕνα] Elz. has ἐκ τούτ. τῶν δύο ἕνα ὅν ἐξελ., in opposition to greatly preponderating testimony. A transposition for the sake of perspicuity.

Acts 1:25. τὸν κλῆρον] A B C* D (τόπ. τόν) Copt. Sahid. Vulg. Cant. Procop. Aug. read τὸν τόπον. Adopted by Lachm. Tisch. Born. (τόπον τόν). Rightly; the Rec. is a gloss according to Acts 1:17.

ἀφʼ ἧς] Elz. Scholz read ἐξ ἧς. The former has preponderating testimony.

Acts 1:26. αὐτῶν] A B C D** א. Min. VSS. have αὐτοῖς. So Lachm. and Tisch. The dative not being understood gave place to the genitive. Others left out the pronoun entirely (Syr. Erp.).

Acts 1:1. Τὸν μὲν πρῶτον λόγον ἐποιησ.] Luke calls his Gospel the first history, inasmuch as he is now about to compose a second. πρῶτος, in the sense of πρότερος. See on John 1:15. λόγος, narrative, history, or the like, what is contained in a book. So in Xen. Ages. 10. 3, Anab. iii. 1. 1, and frequently. See also Schweigh. Lex. Herod. II. p. 76; Creuzer Symbol. I. p. 44 ff. As to ποιεῖν used of mental products, comp. Plat. Phaed. p. 61 B: ποιεῖν μύθονς, ἀλλʼ οὐ λόγους. Hence λογοποιός = ἱστορικός. Pearson, ad Moer. p. 244. μέν, without a subsequent δέ. Luke has broken off the construction. Instead of continuing after Acts 1:2 somewhat as follows: “but this δεύτερος λόγος is to contain the further course of events after the Ascension,”—which thought he had before his mind in the μέν, Acts 1:1,—he allows himself to be led by the mention of the apostles in the protasis to suppress the apodosis, and to pass on at once to the commencement of the history itself. Comp. Winer, p. 535 [E. T. 720]; Buttm. neut. Gr. p. 313 [E. T. 365]; Kühner, ad Xen. Anab. i. 2.1; Baeuml. Partik. p. 163 f.

περὶ πάντων] a popular expression of completeness, and therefore not to be pressed.

ὧν ἤρξατο κ.τ.λ.] ὧν is attracted, equivalent to ἅ; and, setting aside the erroneous assertion that ἤρξατο ποιεῖν is equivalent to ἐποίησε (Grotius, Calovius, Valckenaer, Kuinoel), it is usually explained: “what Jesus began to do and to teach (and continued) until the day,” etc., as if Luke had written: ὧν ἀρξάμενος Ἰησοῦς ἐποίησε κ. ἐδίδαξεν ἄχρι κ.τ.λ. Comp. Acts 11:4; Plat. Legg. vii. p. 807 D; Xen. Anab. vi. 4. 1; Lucian, Somm. 15; also Luke 23:5; Luke 24:27; Luke 24:47; Acts 1:22; Acts 8:35; Acts 10:37. So also Winer, p. 577 [E. T. 775]; Buttm. p. 320 [E. T. 374]; Lekebusch, p. 202 f.[96] But Luke has not so written, and it is arbitrary thus to explain his words. Baumgarten, after Olshausen and Schneckenburger, has maintained that ἤρξατο denotes the whole work of Jesus up to His ascension as initial and preparatory, so that this second book is conceived as the continuation of that doing and teaching which was only begun by Jesus up to His ascension; as if Luke had written ἤρξατο ποιῶν τε καὶ διδάσκων (as Xen. Cyr. viii. 8 2 : ἄρξομαι διδάσκων, I shall begin my teaching, Plat. Theaet. p. 187 A, Menex. p. 237 A; comp. Krüger, § 56. 5, A. 1). In point of fact, ἤρξατο is inserted according to the very frequent custom of the Synoptists, by which that which is done or said is in a vivid and graphic manner denoted according to its moment of commencement. It thus here serves to recall to the recollection from the Gospel all the several incidents and events up to the ascension, in which Jesus had appeared as doer and teacher. The reader is supposed mentally to realize from the Gospel all the scenes in which he has seen Jesus come forward as acting and teaching,—a beginning of the Lord, which occurred in the most various instances and varied ways up to the day of His ascent. The emphasis, moreover, lies on ποιεῖν τε καὶ διδάσκειν, which comprehends the contents of the Gospel (comp. Papias in Eus. 3:39). It may, consequently, be paraphrased somewhat thus: “The first narrative I have composed of all that, by which Jesus exhibited His activity in doing and teaching during His earthly life up to His ascension.” ποιεῖν precedes, comp. Luke 24:19, because it was primarily the ἜΡΓΑ of Jesus that demonstrated His Messiahship, John 10:38; Acts 10:38.

[96] So also in substance Hackett, Commentary on the Original Text of the Acts of the Apostles, Boston, 1858, ed. 2.

Acts 1:2. Until the day on which He was taken up, after that He had commissioned by means of the Holy Spirit the apostles whom He had chosen, belonging to ὧν ἤρξατο κ.τ.λ.

ἄχρι ἧς ἡμέρας] a usual attraction, but to be explained as in Acts 1:22; Luke 1:20; Luke 17:27; Matthew 24:38.

ἐντειλάμενος] refers neither merely to the baptismal command, Matthew 28, nor merely to the injunction in Acts 1:4; but is to be left as general: having given them charges, “ut facere solent, qui ab amicis, vel etiam ex hoc mundo discedunt,” Beza.

διὰ πνεύμ. ἁγίου] belongs to ἐντειλ. τοῖς ἀποστ.: by means of the Holy Spirit, of which He was possessor (Luke 4:1; Luke 14:18; John 3:34; John 20:22), and by virtue of which He worked, as in general, so specially as regards His disciples (9:55). Yet it is not to be explained as: by communication of the Spirit (comp. Bengel), since this is not promised till afterwards; nor yet as: quae agere deberent per Spir. S. (Grot.), which the words cannot bear. Others (Syr. Ar. Aeth. Cyril, Augustine, Beza, Scaliger, Heumann, Kypke, Michaelis, Rosenmüller, Heinrichs, Kuinoel, Olshausen, de Wette) connect διὰ πνεύμ. ἁγ. with οὓς ἐξελέξατο, quos per Sp. S. elegerat. But there thus would result a hyperbaton which, without any certain example in the N. T. (Winer, p. 517 [E. T. 696]; Buttm. neut. Gr. p. 333 [E. T. 388]), would put a strong emphasis, and yet without any warrant in the context, on διὰ πν. ἁγίου (Plat. Apol. p. 19 D, al.; Dissen, ad Dem. de cor. p. 177 f.; and see on Romans 16:27).

οὓς ἐξελέξ.] is added with design and emphasis; it is the significant premiss to ἐντειλάμ, κ.τ.λ. (whom He had chosen to Himself); for the earlier ἐκλογή on the part of Jesus was a necessary preliminary to their receiving the ἐντολὴ διὰ πν. ἁγ.

ἀνελήφθη] Luke 9:51; Luke 24:51 (Elz.).

Acts 1:3. Οἷς καί] to whom also. To the foregoing οὓς ἐξελέξ., namely, there is attached a corresponding incident, through which the new intercourse, in which the ἐντειλάμενος κ.τ.λ. took place, is now set forth.

μετὰ τὸ παθεῖν αὐτόν] includes in it the death as the immediate result of the suffering (Acts 3:18, Acts 17:3, Acts 26:23; Hebrews 13:12).

διʼ ἡμέρ. τεσσαράκ.] He showed Himself to them throughout forty days, not continuously, but from time to time, which is sufficiently indicated as well known by the preceding ἐν πολλ. τεκμηρίοις.

τὰ περὶ τῆς βασ. τ. Θεοῦ] speaking to them that which related to the Messiah’s kingdom (which He would erect). The Catholics have taken occasion hence to assume that Jesus at this stage gave instructions concerning the hierarchy, the seven sacraments, and the like.

As to the variation of the narrative of the forty days from the narrative given in the Gospel, see on Luke 24:50 f. This diversity presupposes that a not inconsiderable interval occurred between the composition of the Gospel and that of Acts, during which the tradition of the forty days was formed or at least acquired currency. The purposely chosen ὀπτανόμενος, conspiciendum se praebens (comp. Tob 12:19; 1 Kings 8:8), corresponds to the changed corporeality of the Risen One (comp. the remark subjoined to Luke 24:51), but does not serve in the least degree to remove that discrepancy (in opposition to Baumgarten, p. 12), as if it presupposed that Jesus, on occasion of every appearance, quitted “the sphere of invisibility.” Comp. the ὤφθη in Luke 24:24; 1 Corinthians 15:5 ff.; comp. with John 20:17; Acts 1:21 f., Acts 10:41; Luke 24:42 f.

Acts 1:4. To the general description of the forty days’ intercourse is now added (by the simple καί, and), in particular, the description of the two last interviews, Acts 1:4 f. and Acts 1:6 ff., after which the ἀνελήφθη took place, Acts 1:9.

συναλιζόμ. παρήγγ. αὐτοῖς] while He ate with them, He commanded them. συναλιζόμ. is thus correctly understood by the VSS. (Vulg.: convescens), Chrysostom (τραπέζης κοινωνῶν), Theophylact, Oecumenius, Jerome, Beda, and others, including Casaubon.

συναλίζεσθαι (properly, to eat salt with one) in the sense of eating together, is found in a Greek translator of Psalm 141:4, where συναλισθῶ (LXX.: συνδυάσω) corresponds to the Hebrew אֶלְחַם, also in Clem. Hom. 6, and Maneth. v. 339. As to the thing itself, comp. on Acts 10:41. Usually the word is derived from συναλίζειν, to assemble (Herod. v. 15. 102; Xen. Anab. vii. 3. 48; Lucian, Luct. 7). It would then have to be rendered: when He assembled with them.[97] But against this it is decisive that the sense: when He had assembled with them, would be logically necessary, so that Luke must have written συναλισθείς. The conjecture of Hemsterhuis: συναλιζομένοις, is completely unnecessary, although approved by Valckenaer.

τὴν ἐπαγγελίαν τοῦ πατρός] see on Luke 24:49. Jesus means the promise κατʼ ἐξοχήν, given by God through the prophets of the O. T. (comp. Acts 2:16), which (i.e. the realization of which) they were to wait for (περιμένειν only here in the N. T., but often in the classics); it referred to the complete effusion of the Holy Spirit, which was to follow only after His exaltation. Comp. John 7:39; John 15:26; John 14:16. Already during their earthly intercourse the πνεῦμα ἃγ. was communicated by Jesus to the disciples partially and provisionally. Luke 9:55; John 20:21-22.

ἣν ἠκούσατέ μου] The oblique form of speech is changed, as frequently also in the classics (Stallb. ad Protag. pp. 322 C, 338 B, Kühner, § 850), with the increase of animation into the direct form, Luke 5:39, and elsewhere, particularly with Luke. See Buttm. neut. Gr. p. 330 [E. T. 385]. Bengel, moreover, aptly says: “Atque hic parallelismus ad arctissimum nexum pertinet utriusque libri Lucae,”—but not in so far as ἣν ἠκούσ. μου points back to Luke 24:49 as to an earlier utterance (the usual opinion), but in so far as Jesus here, shortly before His ascension, gives the same intimation which was also given by Him on the ascension day (Luke 24:49), directly before the ascent; although according to the Gospel the day of the resurrection coincides with that of the ascension. Therefore ἣν ἠκούσ. μου is to be considered as a reference to a former promise of the Spirit, not recorded by Luke (comp. John 14:16 f., Acts 15:26).

On ἀκούειν τί τινος, see Winer, p. 187 [E. T. 249].

[97] Not as Luther (when He had assembled them), Grotius (“in unum recolligens qui dispersi fuerunt”), and most interpreters, including even Kuinoel and Olshausen (not Beza and de Wette), explain it, as if Luke had employed the active. This is grammatically incorrect; it must then have been συναλίζων, or, with logical accuracy (as Luther felt), συναλίσας.

Acts 1:5. Reminiscence of the declaration of the Baptist, Luke 3:16; John 1:33. “For on you the baptism of the Spirit will now soon take place, which John promised instead of his baptism of water.”

βαπτισθήσεσθε] τὴν ἐπίχυσιν καὶ τὸν πλοῦτον τῆς χορηγίας σημαίνει., Theophyl.; Matthew 3:11; Mark 1:8; Luke 3:16; Acts 11:16. Moreover, comp. on John 1:33.

οὐ μετὰ πολλ. ταύτ. ἡμέρ.] is not a transposition for οὐ πολὺ μετὰ ταύτ. ἡμέρ., but: not after many of these (now and, up to the setting in of the future event, still current) days. Comp. Winer, p. 152 [E. T. 201]. The position of the negative is to be explained from the idea of contrast (not after many, but after few). See Kühner, II. 628. On ταύτας, inserted between πολλ. and ἡμέρ., comp. Xen. Anab. iv. 2. 6, v. 7. 20, vii. 3. 30; Dem. 90. 11; Alc. 1. 14.

Acts 1:6. Not qui convenerant (Vulgate, Luther, and others), as if what follows still belonged to the scene introduced in Acts 1:4; but, as is evident from συναλιζ., Acts 1:4, comp. with Acts 1:12, a new scene, at which the ascension occurred (Acts 1:9). The word of promise spoken by our Lord as they were eating (Acts 1:4-5), occasioned (μὲν οὖν) the apostles to come together, and in common to approach Him with the question, etc. Hence: They, therefore, after they were come together, asked Him. Where this joint asking occurred, is evident from Acts 1:12.[98] To the ΜΈΝ corresponds the ΔΈ in Acts 1:7.

ἘΝ Τῷ ΧΡΌΝῼ Κ.Τ.Λ.] The disciples, acquainted with the O. T. promise, that in the age of the Messiah the fulness of the Holy Spirit would be poured out (Joel 3:1-2; Acts 2:16 ff.), saw in Acts 1:5 an indirect intimation of the now impending erection of the Messianic kingdom; comp. also Schneckenburger, p. 169. In order, therefore, to obtain quite certain information concerning this, their nearest and highest concern, they ask: “Lord, if Thou at this time restorest the (fallen) kingdom to the people Israel?” The view of Lightfoot, that the words were spoken in indignation (“itane nunc regum restitues Judaeis illis, qui te cruci affixerunt?”), simply introduces arbitrarily the point alleged.

εἰ] unites the question to the train of thought of the questioner, and thus imparts to it the indirect character. See on Matthew 12:10, and on Luke 13:23.

ἘΝ Τῷ ΧΡ. ΤΟΎΤῼ] i.e. at this present time, which they think they might assume from Acts 1:4 f.

ἀποκαθιστ.] See on Matthew 17:11. By their Τῷ ἸΣΡΑΉΛ they betray that they have not yet ceased to be entangled in Jewish Messianic hopes, according to which the Messiah was destined for the people of Israel as such; comp. Luke 24:21. An artificial explanation, on the other hand, is given in Hofmann, Schriftbew. II. 2, p. 647.

The circumstance that, by the declaration of Jesus, Acts 1:4 f., their sensuous expectation was excited and drew forth such a rash question, is very easily explained just after the resurrection, and need occasion no surprise before the reception of the Spirit itself; therefore we have not, with Baumgarten, to impute to the disciples the reflection that the communication of the Spirit would be the necessary internal ground for all the shaping of the future, according to which idea their question, deviating from the tenor of the promise, would be precisely a sign of their understanding.

[98] Concerning the time of the question, this expression ἐν τῷ χρόνῳ τούτῳ gives so far information that it must have occurred very soon after that meal mentioned in ver. 4, so that no discussions intervened which would have diverted them from this definite inquiry as to the time. Therefore it was probably on the same day. The τούτῳ is thus explained, which sounds as a fresh echo of that οὐ μετὰ πολλ. ταύτ. ἡμ.

f

Acts 1:7 f. Jesus refuses to answer the question of the disciples; not indeed in respect of the matter itself involved, but in respect of the time inquired after, as not beseeming them (observe the emphatic οὐχ ὑμῶν); and on the contrary (ἀλλά) He turns their thoughts, and guides their interest to their future official equipment and destination, which alone they were now to lay to heart. Chrysostom aptly says: διδασκάλου τοῦτό ἐστι μὴ ἃ βούλεται ὁ μαθητὴς, ἀλλʼ ἃ συμΦέρει μαθεῖν, διδάσκειν.

χρόνους ἣ καιρούς] times or, in order to denote the idea still more definitely, seasons. καιρός is not equivalent to χρόνος, but denotes a definite marked off portion of time with the idea of fitness. See Thom. Mag. p. 489 f.; Tittm. Synon. N. T. p. 41. On ἤ, which is not equivalent to καί, comp. here Dem. Ol. 3 : τίνα γὰρ χρόνον ἢ τίνα καιρὸν τοῦ παρόντος βελτίω ζητεῖτε;

ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ] has established by means of His own plenitude of power. On ἐν, comp. Matthew 21:23.

The whole declaration (Acts 1:7) is a general proposition, the application of which to the question put by the disciples is left to them; therefore only in respect of this application is an ad hanc rem perficiendam to be mentally supplied with ἔθετο. Bengel, however, well observes: “gravis descriptio reservati divini;” and “ergo res ipsa firma est, alias nullum ejus rei tempus esset.” But this res ipsa was, in the view of Jesus (which, however, we have no right to put into the question of the disciples, in opposition to Hofmann, Schriftbew. II. 2, p. 647), the restoration of the kingdom, not for the natural, but for the spiritual Israel, comprehending also the believing Gentiles (Romans 4:9), for the Ἰσραὴλ τοῦ Θεοῦ (Galatians 6:16); see Matthew 8:11; John 10:16; John 10:26; John 8:42 ff. al.; and already Matthew 3:9.

δύναμιν ἐπελθ. τοῦ ἁγ. πν. ἐφ ̓ ὑμᾶς] power, when the Holy Spirit has (shall have) come upon you, Winer, p. 119 [E. T. 156].

μάρτυρες] namely, of my teaching, actions, and life, what ye all have yourselves heard and seen, Acts 5:21 f., Acts 10:39 ff.; Luke 24:48; John 15:27.

ἔν τε Ἱερουσαλ.… τῆς γῆς] denotes the sphere of the apostles’ work in its commencement and progress, up to its most general diffusion; therefore τῆς γῆς is not to be explained of the land, but of the earth; and, indeed, it is to be observed that Jesus delineates for the apostles their sphere ideally. Comp. Acts 13:47; Isaiah 8:9; Romans 10:18; Colossians 1:23; Mark 16:15.